Christ was given for a sign of G.o.d's Covenant. A prophet, by inspiration, had exclaimed, "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion."[729] And by an apostle, these words are represented as employed by the Saviour, having in union with the Divine nature the nature of man.[730] In mount Zion, the Lord of hosts dwells as a covenant G.o.d. His children, a holy priesthood, are from him as a covenant sign; and from him also, as the most distinguished covenant sign, is his Son--the great high priest of our profession, himself sanctified by suffering. That all ends of the earth should see the salvation of G.o.d had been predicted. On the record of inspiration, too, had appeared the promise, "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles." That in Christ both were fulfilled, was attested by Simeon, to whom it was revealed by the Holy Ghost, that he should not see death before he had seen the Lord's Christ. He took up the child Jesus in his arms, "and blessed G.o.d, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel."[731]

Moreover, in prophecy was delivered the message, "The Lord himself shall give you a sign: Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." In Jesus, the promised son was recognised. When the birth of his forerunner John suggested that He should soon appear, an honoured believer "was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord G.o.d of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us, in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant, the oath which he sware to our father Abraham." And when he was prosecuting his ministry, then had been fulfilled the promise, "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts."

Of the existence of the Everlasting Covenant, Jesus was a token. The Old Testament economy, and that of the New, were dispensations of the Covenant of Redemption. Under the former, Christ and his work were typified and predicted. Under the latter, these are commemorated. Under both, these were to be preached. Christ, appearing as the substance of the truth announced under both, was given a sign of that everlasting Covenant whence they took their origin. Had that covenant been but in theory, Christ had not appeared. His appearance declared it fact. As the Father's Servant, and consequently as in covenant with him, he was promised. His mission, to fulfil his Father's will, declared his obligations. The oath sworn to him, as a priest after the order of Melchizedec, pointed out their nature; and his manifestation in the flesh, and the perfect righteousness which he wrought out, abundantly signified their covenant origin, and reality, and design.

Christ was given as a token of the Covenant's ratification. In his questions put to the Jews regarding a prophetic psalm, the Redeemer testified to the Father's oath, sworn to himself as the new covenant Surety. The gracious words which he spake gave evidence that the Father, in fulfilment of his promise, had put his Spirit upon him. His resurrection from the dead and ascension to heaven, completed the evidence of the Father's faithfulness in fulfilling the promise of glory and honour made unto him, which his mediatorial career on earth supplied; and his bringing of every new son to glory adds to its amount.

And that, as on the part of the Father of mercies his covenant should be ratified, so, on his own part, it should not fail, he afforded an all-impressive sign. He magnified the law and made it honourable. He obeyed its precepts; he poured out his soul unto death. Concerning his work existed the prediction, "As for thee, also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water."[732] He predicted his own sufferings and death. He submitted to the injuries inflicted on him by his enemies; he bare the load of G.o.d's wrath; he laid down his life. Of him an inspired apostle writes, "Now the G.o.d of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will."[733] In heaven he stands as a Lamb slain, and receives the adoration of the four living creatures, and of the four and twenty elders, "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to G.o.d by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our G.o.d kings and priests."[734] By his people on earth throughout all ages, by the eye of faith, thus promised, and given, and glorified, as a sign of his covenant's complete confirmation will he be contemplated; and by them as such for ever, with joy unspeakable in the house above.

Christ was a sign of the dispensation of the blessings of G.o.d's Covenant. The Lord made to Abraham the promise, "In thy seed shall all the nations of the earth be blessed;" and this promise, ill.u.s.trated by an apostle, refers to Christ. "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."[735] Hence, when he a.s.sumed the nature of man, it was signified, that the spiritual experiences of the former saints on earth were not imaginary, but real; their entrance into glory thereafter beyond dispute; and their t.i.tle to immortal bliss secure. And also was betokened the certain glory in reserve for all others favoured with increased heavenly light, and enabled to believe.

He himself taught the doctrines of a judgment to come, an everlasting punishment, and a heavenly rest. His miracles attested the truths which he taught, and proved him a token of their reality. At his birth, there was commissioned to announce it an angel, and with him "a mult.i.tude of the heavenly host praising G.o.d, and saying, Glory to G.o.d in the highest, and on earth peace, good will toward men." And signally, indeed, had been announced by his appearance, that peace--his covenant provision. He himself, the greatest inconceivably of every covenant blessing, had been given. Could a doubt then remain, when he averred it, that spiritual blessings had been enjoyed by his saints before, and that every spiritual blessing in due time should be afforded to all brought to fear him? The greatest of all benefits was freely conferred; and had there not been, through him, and would there not be, bestowed the less? "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things."[736]

Through Christ the Everlasting Covenant was to be made known, and forever had in remembrance. What events for importance are comparable to the occurrences connected with his sojourn on earth? What a privilege the Church enjoyed, when the Word was made flesh and dwelt among them, and they beheld his glory, the glory as of the only begotten of the Father, full of grace and truth! Nor could that be forgotten, nor its glorious design. The splendour of the cloud of G.o.d's promise could not be forgotten; and could the shades of oblivion cover the advent of Him who appeared as the brightness of the Father's glory, and the express image of his person? By all enabled to behold his glory, is he received as an enduring token of good, yea, as the abiding reality of all good.

All his people shall so receive him. In covenant, the heathen were given to him for an inheritance, and the uttermost parts of the earth for his possession. And the darkness which covers the earth, the gross darkness that covers the people, shall be dispelled, and all ends of the earth shall see the salvation of G.o.d. The sun was placed in heaven for a sign.

The Sun of Righteousness has arisen with healing in his beams. As an everlasting sign, he shall throughout all ages point out his covenant for his people. Their sun shall no more go down; the Lord shall be their everlasting light.

And He is a token that the duties of G.o.d's Covenant had been performed, and that, moreover, they would still be discharged. He himself fulfilled the conditions of that covenant; and because of his righteousness alone, the services of his people in all ages, are accepted. Their acceptance implies that these were enjoined. In faith in a Saviour to come, the saints in Old Testament times, while they waited on G.o.d's ordinances, or were employed about the things of the world, endeavoured to give obedience; and in faith thereafter, his people looking to him, still attempt to obey him. His work was approved, and hence their faith was not in vain; and these services were received as faithful attempts to perform their obligations. That the Saviour hath overcome, is a token to his people that they also shall overcome. And hence, in imitation of Him who, as his Father's covenanted Servant, fulfilled his will, they put forth their efforts to perform what he requires; and their conviction is expressed by an apostle,--"I can do all things through Christ which strengtheneth me."[737] To Him, for grace to give obedience, all are commanded, and many are privileged, to look. "Thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live: but seek not Beth-el, nor enter into Gilgal, and pa.s.s not to Beer-sheba."[738] To seek places where heathen deities were worshipped, was to sacrifice unto those idols, and to swear by them. To seek the Lord, accordingly, was to wait upon his ordinances, whether in presenting offerings unto him, in vowing or otherwise calling on his name. And hence appears the nature of the exercises to which both Jews and Gentiles are called, when to them is realized the prediction,--"And in that day there shall be a root of Jesse, which shall stand for an ensign to the people; to it shall the Gentiles seek: and his rest shall be glorious.... And he shall set up an ensign for the nations, and shall a.s.semble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."[739] Again, we find the command, "Seek the Lord, and his strength; seek his face for evermore."

And to point out the nature of the duties which it includes, are those to whom it was first tendered, thus addressed,--"O ye seed of Abraham his servant, ye children of Jacob his chosen. He is the Lord our G.o.d; his judgments are in all the earth. He hath remembered his covenant for ever, the word which he commanded to a thousand generations."[740] Where a most emphatic promise is made, that the duty of vowing and swearing to the Lord shall be discharged, occurs the declaration, "I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain. I the Lord speak righteousness, I declare things that are right."[741] And the man who, seeking G.o.d, shall ascend unto the hill of the Lord, and stand in his holy place, is described in language that certainly not merely refers to the oath as given to confirm testimony, but also as given in vowing other duties to the Lord, as "He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." For their apostacy, the Hebrew people were cast out of the good land that had been covenanted to their fathers; and for many ages they have been scattered among all nations. But as, for their breach of covenant, they were cast off, and the goodly heritage that had been given them became waste; so, at their restoration to the precious privileges which through unbelief they forfeited, to this glorious Object they themselves, and with them the heathen nations, shall look as to a covenant sign. "He said, It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." "Thus saith the Lord, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages."[742]

How glorious this sign!--The Messenger of the Covenant, the Mediator of the New Covenant, Immanuel--G.o.d with us! But for his covenant, he had remained unseen by the eye of man. To make that known, he made his fallen creatures see G.o.d. The universe of material nature is glorious.

More glorious is the intelligent creation. Both together are tokens of G.o.d's wisdom, and goodness, and power. But what was to be a token of his attributes in all their glory displayed in the salvation of man? The laws which he has given to his creatures are tokens of his will concerning them. But what creatures could sufficiently denote his covenant, its blessings, and its duties? The sabbath, and circ.u.mcision, were each, at once a privilege and a duty, and, as well as other things, a sign of the Covenant. But what among the effects of Jehovah's sovereignty, could betoken it in all its glory? Its effects on creatures being finite, what is finite might these in some measure point out. But could any dependent being fully designate its glorious origin, and infinite Surety? The world is finite, though due to Almighty power, and so are its ordinances; and a finite being might betoken these. Miracles of healing, raising the dead, of controlling the material world, and the actions of angels and men, and of bringing from spiritual death to life are all finite, but beyond the might of less than Almighty power. And all these in some measure by some creature as a token might be signified. But the law of G.o.d embodied in his covenant is exceeding broad; its blessings are inconceivably great. G.o.d is the author of the Covenant. G.o.d is the mediator of the Covenant. G.o.d in his own nature and in the nature of man, is the glorious body to which are spiritually united the children of the Covenant. G.o.d, in the nature of man, alone could have afforded a manifestation of the Covenant adequate to its character. Behold, then, as the most glorious display that has been made of G.o.d or his ways, the Lord Jesus given to denote the Covenant that had been made for the people!

FOOTNOTES:

[662] Gen. ix. 12-15.

[663] Gen. vi. 17, 18.

[664] Gen. vi. 18-21.

[665] Gen. viii. 20-22.

[666] Gen. ix. 11.

[667] Gen. ix. 16.

[668] Gen. vi. 5.

[669] Job xxii. 17.

[670] Job xxii. 21.

[671] Ps. civ. 5-9.

[672] Jer. v. 22-24, 2, 7, 25.

[673] Is. liv. 9, 10.

[674] Ezek. xvi. 8, 59.

[675] Ezek. xi. 21.

[676] Ezek. xi. 19, 20.

[677] Ezek. xvi. 60.

[678] Ezek. i. 28.

[679] Rev. iv. 3.

[680] Rev. v. 9, 10.

[681] Rev. xi. 3.

[682] Rev. x. 1.

[683] Jer. iii. 23.

[684] Gen. xvii. 10-14.

[685] Rom. iv. 11.

[686] Exod. xii. 48.

[687] Deut. iv. 7, 8.

[688] Exod. xxiii. 17.

[689] Exod. xxiii. 32.

[690] Josh. v. 2, 3, 9.

[691] Col. ii. 11-13.

[692] Rom. iv. 11.

[693] Mat. xxviii. 19.

[694] Acts ii. 38.

[695] Gal. iii. 26-29.

[696] 1 Pet. iii. 21.

[697] Joel ii. 28, 29.

[698] Is. xliv. 3-5.

[699] Exod. x.x.xi. 13, 16.