Your ShelfYour Projects

JESUS CHRIST THE SON OF GOD

3%

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 18, 1867

FromReview and Herald, Vol. 30, No. 1.

Read the full edition

JESUS CHRIST THE SON OF GOD.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.
TEXT. “While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he?” Matt. xxii, 4, 42.
Probably no religious subject has ever called forth more controversy among the followers of Christ than this one. Innumerable books have been written upon it by the most learned and able writers of different ages. And yet the subject has not been decided. Various opinions are held with regard to who Christ is. So if all my hearers are not brought by this sermon to embrace my views of it I shall not be disappointed. I say to you all, keep your eyes and ears open, criticize carefully every proposition that I make, and believe nothing but what I clearly prove by plain texts of scripture; but do believe all that I read in plain language from the Blessed Book. After carefully studying this book upon the subject, I have come to the following conclusions:
1. Christ came into existence first of all things. This may not be stated very carefully, but you will all readily get my idea. My grounds for this proposition are Jno. i, 1, 2; Col. i, 17; Prov. viii, 22, 30. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” Here, the existence of the Word, or Christ, is placed as far back as language can place it, even in the beginning with the great God. “And he (Christ) is before all things, and by him all things consist.” This is very plain and comprehensive; “before all things.” But the following is still plainer if possible. “The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there was no depth, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth, while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there; when he set a compass upon the face of the depth; when he established the clouds above it; when he strengthened the fountains of the deep; when he gave to the sea his decree, that the water should not pass his commandment; when he appointed the foundations of the earth; then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him.” Here he is said to have been from “everlasting,” and many other terms reaching away back to the beginning of all things.
2. He was with God. I understand that he was with God in a closer sense than any other being can be; was his Son, his companion. John i, 1, 2. “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” Also, chapter xvii, 5. “And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.” Then Christ was with the Father in glory before the world existed. Also, see Prov. viii, 30.
3. Christ is the first-born of every creature. “Who is the image of the invisible God, the first-born of every creature.” Col. i, 15. This would seem to mean that he was the first being that was ever born into the universe. Verse 18 says that he is the first-born from the dead. Whether or not this is all that the other text means, I can not tell.
4. He is the only begotten Son of God. This is very plainly stated many times. “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.” John i, 14. Again, verse 18. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” And chapter iii, 16: “For God so loved the world that he gave his only begotten Son,” &c. According to this, Jesus Christ is begotten of God in a sense that no other being is; else he could not be his only begotten Son. Angels are called sons of God, and so are righteous men; but Christ is his Son in a higher sense, in a closer relation, than either of these. God made men and angels out of materials already created. He is the author of their existence, their Creator, hence their Father. But Jesus Christ was begotten of the Father’s own substance. He was not created out of material as the angels and other creatures were. He is truly and emphatically the “Son of God,” the same as I am the son of my father. This will appear more plain as we proceed.
5. He is the Son of God. Nothing can be more plainly stated than this is repeatedly in the Bible. Heb. i, 1–8 is a sample. “God who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of thy kingdom.”
By this we see that a very plain and great distinction is made between the Son and all the angels. They are all commanded to worship him. No created being can ever be worthy of worship, however high he may be, neither would it be right nor just for God to bid one order of his creatures to worship another. Divinity alone is worthy of worship, and to worship anything else would be idolatry. Hence Paul places Christ far above the angels, and makes a striking contrast between them. He asks, “For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?” The implied answer is, that he has said it to none but Christ. Of him he says, he was “made so much better than the angels.” He says that the angels are simply ministering spirits, but to Christ, God has said, “Thy throne, O God, is for ever and ever.”
But while the Son is so plainly placed far above all created beings, he is at the same time just as plainly stated to be distinct and separate from the Father. He is not the Father himself, but only the Son of the Father. This is very distinctly stated in 2 John 3: “Grace be with you, mercy and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father in truth and love.”
6. The Son is not as great as the Father. Jesus himself says so. “For my Father is greater than I.” Jno. xiv, 28. This language is plain and unequivocal. This truth is forcibly stated in 1 Cor. xv, 28. “And when all things shall be subdued unto him (the Son) then shall the Son also himself be subject unto him (the Father), that put all things under him (the Son), that God may be all in all.” First, all things are tobe subdued under the Son, then, second, the Son is to become subject to the Father. This shows that the Father and Son are two distinct persons, and that the Son is subordinate to the Father. Mark xiii, 32, also shows this fact plainly. “But of that day and that hour knoweth no man, no, not the angels which are in Heaven, neither the Son, but the Father.” Here it is said that the Father knows that which the Son does not know. This shows two things. 1. The Father and Son are two separate persons. 2. The Father is greater than the Son.
7. The Son derives all his power from the Father. “Then answered Jesus and said unto them, Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise.” Jno. v, 19. Christ disclaims all power or authority in and of himself and says that he gets it all from his Father; that the Son is entirely dependent upon the Father.
8. The Son is partaker of the Father’s nature. Heb. i, 4. “Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.” The Son of God has inherited a more excellent name than any of the angels. How is this? To illustrate: A son naturally inherits the honor which his father possesses. The son of a beggar can not inherit a very honorable name from his father; but the son of a king does inherit from his father a very excellent name. So Christ, being the Son of God, has inherited the name, the nature, and the glory of God his Father. Hence he is by inheritance placed far above all other things. “For in him dwelleth all the fulness of the godhead bodily.” Col. ii, 9. What a testimony to the divinity and exalted character of Christ! All the fulness of the Godhead dwelt in him! “For it pleased the Father that in him should all fulness dwell.” Col. i, 19. The wisdom, the love, the majesty, the divinity of God dwelt in Jesus of Nazareth.
9. Christ is called God. “In the beginning was the Word, and the Word was with God, and the Word was God.” John i, 1. Here Christ is plainly called God. Many argue from this that he is the very and eternal God, the Father. But this is not a necessary conclusion, especially since other scriptures plainly deny the idea. Paul explains it when he says that Christ has inherited a more excellent name than the angels; that is, being the Son of God he inherits his Father’s name, hence is called God. Thus Heb. i, 8, 9, makes a very plain distinction between the Father and the Son, though each one is called God. “But unto the Son he (the Father) saith, Thy throne, O God, is for ever and ever; a scepter of righteousness is the scepter of thy kingdom. Thou hast loved righteousness and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.” We see that the Father has given the name of God to his Son. “Unto the Son he saith, Thy throne, O God,” &c. Yet a very plain distinction is made between them: “Therefore God, even thy God, hath anointed thee,” &c. When Thomas saw Jesus after the resurrection, he exclaimed, “My Lord, and my God.” Jno. xx, 28.
10. Jesus was in the form of God. “Who is the image of the invisible God.” Col. i, 15. Let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God.” Phil. ii, 5, 6. Some say that God has no form nor person; but how could Jesus be in the form of God if God had no form? It could not be. God has a form and a person. This is plainly taught throughout the Bible. In Heb. i, 3, we read concerning Christ, thus: “Who, being the brightness of his (the Father’s) glory, and the express image of his person.” Again we ask, How could Jesus be the express image of his Father’s person if the Father had no person? This text is very conclusive proof that God is a person. Jesus was the express image or likeness of that person, i. e., he looked just like his Father in form, features, &c. This explains John xiv, 9. “Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Phillip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father?” “He that hath seen me hath seen the Father.” How? because Jesus was himself the Father? No; but as he looked just like the Father; whoever saw the one knew just how the other looked. Here are two twin brothers who look just alike as near as may be. Being separate, a person says to one of them, “I would like to see your brother.” He replies, “If you have seen me, you have seen my brother also, because we look just alike.” So with Jesus and his Father.
11. All things were made by Jesus Christ. “All things were made by him (the Word), and without him was not anything made that was made.” John i, 3. “God created all things by Jesus Christ.” Eph. iii, 9. How extensive an application does the term “all things” have? Does it really mean all things in Heaven and in earth, men, angels, worlds—all? Yes, that is what it covers, for the Bible says so. Paul says that God “made the worlds” by him. Speaking of Christ, he says, “Who is the image of the invisible God, the first-born of every creature: for by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions or principalities or powers; all things were created by him, and for him; and he is before all things, and by him all things consist.” Col. i, 15–17. This language certainly comprehends all created things in the universe, both material and spiritual, also worlds, men, and the angels. Not that he is the absolute and independent Creator of all things; but God gave the power and Christ did the work. So says the Bible. “God created all things by Jesus Christ.” Eph. iii, 9. In Ps. cii, 24, 25, we read a testimony which Paul in Heb. i, 10, applies to Christ. “I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. Of old thou hast laid the foundations of the earth; and the heavens are the work of thy hands.” Verily, this gives to Christ a very exalted position and character.
Rev. iii, 14, is sometimes quoted to prove that Christ is a created being. “These things saith the Amen, the faithful and true Witness, the beginning of the creation of God.” If he was the “beginning” of God’s creation, he must be a created being. This interpretation may be correct, yet it is my opinion that it is not. 1. It is the only text in the Bible from which this idea can be drawn. 2. It seems to contradict many other texts which most definitely state that Christ himself created all things. 3. If he is a created being, he cannot be worthy of the worship of other created beings. 4. I see not how he could be the “only begotten Son of God” if he was created by God the same as other creatures. 5. The original Greek word here rendered “beginning,” is ἀρχή, which is derived from the verb ἄρχω, “to take the lead, to rule, to command, to begin.” As the one who led, ruled, or commanded, generally went ahead and took the lead in whatever was done, or begun the work first, so the verb came to signify to begin in the sense of leading out in any work or undertaking. The noun, ἀρχή, also derived from the verb, has a similar meaning. Greenfield defines it thus: “ἀρχή, beginning, commencement, Matt. xix, 4, 8;” “head, author, efficient cause. Rev. i, 8; iii, 14,” &c. Thus we see that it may also have the meaning of “head, author, or sufficient cause.” Then the passage might read, “the author, or head, of the creation of God.” To my mind this looks the best. One author translates it, “Prince of the creation of God.” This was exactly the office which Christ did fill in the work of creation. At least there is not sufficient evidence in the text to prove that Christ is a created being.
12. Christ is the archangel. People often talk about “the archangels” as though there were a number of them; but the Bible speaks of only one, which is Christ. In Jude 9, he is called, “Michael, the archangel.” Daniel says that Michael is the great Prince of the people of God. Chap. xii, 1. This we know is Christ. Paul says of Jesus, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel.” 1 Thess. iv, 16. This shows that Christ is the archangel. The prefix “arch” is derived from ἀρχή, to rule, to command. An archbishop is an over-bishop, one who has the oversight of bishops. An archangel would be a ruling, or commanding angel; or a ruler of the angels. Christ is emphatically the great commander-in-chief of the angelic hosts. To this Paul testifies: “Which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come.” Eph. i, 20, 21.
13. He is called the Almighty. “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is and which was, and which is to come, the Almighty.” Rev. i, 8. Trinitarians grasp at this text to prove that the Father and Son are only one person. But let Christ explain how and why he is almighty. “And Jesus came and spake unto them, saying, All power is given unto me in Heaven and in earth.” Matt. xxviii, 18. All power is given unto him. Who gave him all power? “All things are delivered unto me of my Father.” Chapter xi, 27. The Father gave the Son all power in Heaven and in earth; this, of course, makes him almighty. Yet, for all this, the Father is above the Son. This is expressly stated in 1 Cor. xv, 27. “For he (the Father) hath put all things under his (Christ’s) feet. But when he saith all things are put under him, it is manifest that he (the Father) is excepted which did put all things under him.” Thus it appears plain in what sense Christ is the Almighty. He is the beginning, as he was the first being that God brought into existence.
14. Christ, the everlasting Father. Isa. ix, 6. “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.” At first sight this text would seem to look as though Jesus was the very and eternal God. But let us analyze it. Unto us a child is born, a son is given, present tense. The government shall (future) be upon his shoulder. His name shall (future) be called Wonderful, &c. It was, then, in the future that he was to be called by these names. We have already seen how he is “God,” how he is “Mighty,” and how he is “everlasting.” Now we ask in what sense he is “Father.” The angel said to John, “Come hither, I will shew thee the bride, the Lamb’s wife. And he carried me away in the Spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of Heaven from God.” Rev. xxi, 9, 10. Then the heavenly Jerusalem is the Lamb’s wife. It is also the mother of the saints. “But Jerusalem which is above is free, which is the mother of us all.” Gal. iv, 26. Jesus is the Father of the saints. He says, “Behold I and the children which God hath given me.” Heb. ii, 13. This makes it very plain. Jesus is the Father. Jerusalem above is the mother, and the saints are the children. There can be no mistake about this, for the Bible directly says so. Hence we can understand how and why Christ is called the everlasting Father. He will be so in the future when he brings the saints from the dead into a new life. Then he may properly be called their Father.
14. The Son is to be honored as the Father. “That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which sent him.” John v, 23. Christ is so exalted a being and so closely connected with the Father that God commands all creatures to honor him as they do God himself.
15. The Son is to be worshiped. “And again, when he bringeth the first begotten into the world, he saith, And let all the angels of God worship him.” Heb. i, 6. If he is worthy of the worship of angels, he certainly is of men. We find that the apostles worshiped him. “And they worshiped him, and returned to Jerusalem with joy.” Luke xxiv, 52. It appears that Paul taught all the saints to call upon the name of Christ. “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.” 1 Cor. i, 2. Many other passages might be cited to prove that Jesus was worshiped, both on earth and in Heaven, but the above is sufficient to show that it is not only right, but a duty to worship Christ.
16. Christ is ever with his followers. This he taught on many occasions. When Nathanael came to him the first time, Jesus knew him and commended his piety. Nathanael asked how Jesus knew him. Jesus replied, “Before that Philip called thee, when thou wast under the fig-tree, I saw thee.” John i, 48. This convinced Nathanael that he was the Son of God as he could see all men though not personally present with them. He must be ever with them in order to fulfill the promise which he made to his followers. “For where two or three are gathered together in my name, there am I in the midst of them.” Matt. xviii, 20. Wherever there is a child of God, Christ sees him and is with him. What a blessed promise to the saint of God. Not personally, to be sure, but by his Spirit, he is with them.
17. He knows the thoughts of every heart. This he proved on many occasions while upon earth by telling men the secret thoughts of their hearts. “And behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts?” Matt. ix, 3, 4. He then explained what they were thinking about. He created man, and hence, of course, knows what is in him. “But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man; for he knew what was in man.” John ii, 24, 25.
18. Christ was made flesh. Yes, Christ, the divine Son of God, the same individual person who was with the Father in Heaven from everlasting, was made flesh and came into this world. He did not simply have a body of flesh made, and come and dwell in it for a season; no, he was himself made flesh. So reads the word of God, though man’s creeds say differently. “In the beginning was the Word, and the Word was with God, and the Word was God.” “And the Word was made flesh and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.” Jno. i, 1, 14. “The Word was made flesh,” and they saw it and handled it. How this could be is indeed a great mystery far beyond our comprehension as are many other things. We believe it because God has said that it is so. He laid aside his own nature and took our nature upon him. “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the Devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren; that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” Heb. ii, 14–17. He was made flesh and blood, took our nature upon him, that he might endure temptation as well as we. While thus in the world he was called “Emmanuel, which being interpreted, is, God with us.” Matt. i, 23. He was also called “a man,” and “the Son of man.” “Jesus of Nazareth, a man approved of God.” He was a man, as he had taken man’s nature upon him.
19. While on earth he was a prophet. “For Moses truly said unto the Father, A prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear in all things whatsoever he shall say unto you.” Acts iii, 22. Cleopas, speaking of Jesus, said, “Which was a prophet mighty in deed and word before God and all the people.” Luke xxiv, 19. He was not a priest while here from the fact that none but the tribe of Levi could serve as a priest; but Jesus was of the tribe of Judah. Hence he could not be a priest. Paul states this very plainly. “For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law.” Heb. viii, 4.
20. Jesus Christ died. Is not this plainly stated in the Scriptures? Yes, many times; yet few believe or teach it. They say that nothing but his body died, while his soul, the divine part, that which came from Heaven, all that was really Christ, this, they say, did not die, but left the body when it died on the cross, and went to paradise. If this be so, Christ did not die; nothing but his human body died. Hence we have only a human sacrifice, which cannot take away sin. But the Bible says that Christ did die. “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures.” 1 Cor. xv, 3. But the force of this text is evaded by claiming that it does not mean that his soul died. Paul says he died according to the scriptures. We will turn to one of those scriptures and see how it says Christ should die. Isa. liii, is a very touching description of the sufferings and death of Christ. Verses 10–12 read thus: “Yet it hath pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.” It was his soul that was made an offering for sin. How could this be if it did not die? “He shall see of the travail of his soul and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death.” What does this mean if his soul did not die? Yes, Christ’s soul did die. He said in the garden, “My soul is exceeding sorrowful, even unto death.” His soul not only died, but it went into the grave. Speaking of his death, burial and resurrection, it says, “Because thou wilt not leave my soul in hell, (hades, the grave) neither wilt thou suffer thine Holy One to see corruption.” Acts ii, 27. It would be senseless to talk about not leaving a thing where it never was anyway; so it would be to say that Christ’s soul was not left in hades or the grave, if it was never there at all. If any object that this is not the meaning of the text, but say that it means that death did not leave his soul to go into the grave, this objection is answered by verse 31. “He (David) seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.” It was through this resurrection that his soul was not left in hell, or the grave. Why? because by the resurrection his soul was brought out of the grave. Thus we see that Christ did die soul and body, poured out his soul unto death, and went into the grave.
Thus he died a sacrifice for the sins of the world. “Who was delivered for our offences, and was raised again for our justification.” Rom. iv, 25. Then he rose from the dead and ascended on high to his Father’s right hand.
21. He is now our High Priest. “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” Heb. iii, 1. He ministers in the heavenly sanctuary at the Father’s right hand. “Now of the things which we have spoken, this is the sum: We have such an High Priest who is set on the right hand of the throne of the Majesty in the Heavens; a minister of the sanctuary and of the true tabernacle which the Lord pitched and not man.” Heb. viii, 1, 2.
22. He is now the mediator between God and men. “For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time.” 1 Tim. ii, 5, 6. A mediator is one who makes peace between two parties. He must be a friend to both and have the confidence of each. He intercedes with the injured party to have mercy upon the offending one. This is the office of Christ. God has given a holy, just, and good law, which men have wickedly broken. God is angry with them for their sins: man is helpless and deserves to perish. Now Christ Jesus comes in between them as a mediator. He pleads with his Father to have mercy on men. “Wherefore he is able also to save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession for them.” Heb. vii, 25. Day and night he intercedes with his Father for repenting sinners when they come to God in his name. How happy is poor, needy, guilty man, to have such an advocate, such a mediator with God. “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John ii, 1. In all the universe, so effectual an advocate with God could not be found. It is his own Son, his only begotten Son, the Son of his tenderest love. This Son has taken man’s nature upon him, has passed through all the temptations which man has to endure, and hence can sympathize with him in his infirmities. “For we have not an High Priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin.” Heb. iv, 15. He is the friend of sinners, his heart feels for them in their sad condition. With deep interest he pleads for them with his Father. He pleads his own sufferings, his death, his blood. Yes, thank God,
“He ever lives above, For me to intercede; His all-redeeming love, His precious blood to plead. Forgive him, O forgive, they cry, Nor let that suppliant sinner die. “The Father hears him pray, His dear anointed One; He cannot turn away The presence of his Son; His Spirit answers to the blood, And tells me I’m a child of God.”
Query. If Christ is a mediator between the Father and man, how can it be that he and the Father are only one person? This can not be so. He and his Father are two distinct persons.
23. Christ as a king. But he will not always remain a priest for us, will not always intercede for us. He was a prophet while on earth, is a High Priest now, but is soon coming again to rule as king over all. When his mission as priest and mediator is finished, he leaves Heaven and comes again in the clouds of heaven with power and great glory.
Then is seen written on his vesture this title: “KING OF KINGS AND LORD OF LORDS.” Rev. xix, 16. Then the wicked nations of earth are to be dashed in pieces, the kingdoms of the world are to become the kingdoms of Christ, and he is to set up the throne of his father David and rule upon it for ever and ever. “I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” Ps. ii, 7–9. “He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David; and of his kingdom there shall be no end.” Luke i, 32, 33.
24. The glory of Christ. He is called, “King of glory.” Ps. xxiv, 7, and the “Lord of glory.” 1 Cor. ii, 8. He appeared in this world in great humility, yet on one occasion at his transfiguration, he assumed for a few moments his natural glory. “His face did shine as the sun and his raiment was white as the light.” Matt. xvii, 2. When he appeared to Saul on his way to Damascus, he “shone above the brightness of the sun.” As John saw him on the Isle of Patmos, he described him thus: “His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace.” All through the Bible, the angels are represented as being very lovely and glorious. How much more so must Christ be who is far above them all? He is the only Son of the great God of all the universe. The sun, and the moon, and all the hosts of the stars on high were made by Christ; man was made by him; the mighty angels in heaven in all their glory were made by him. They fall down and worship him. All power in heaven and in earth is given to him. Every thing is put under him and he is to be Lord of lords and King of kings. When the earth shall be again robed in beauty and glory and loveliness shall cover it as a garment, Christ and his saints shall reign then in glory and majesty.
Can it be that this is Jesus of Nazareth? Can it be that he gave up all the glory and happiness of Heaven, came into this world, and died on the cross for sinners, for me? Oh! amazing love! my soul cannot comprehend it; my faith but faintly grasps it. If he so holy, so high, so exalted, so glorious, suffered so much for me, a guilty sinner, a worm of the dust, how ought I to love him, to be willing to make any sacrifice for him, to give him all my heart and soul?
25. The saints will be like him and be with him. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be, but we know that, when he shall appear, we shall be like him: for we shall see him as he is.” 1 Jno. iii, 1, 2. “He is not ashamed to call them brethren.” Heb. ii, 11. The saints are “heirs of God, and joint-heirs with Christ.” Rom. viii, 17. Dear reader, what glory is to be bestowed upon the followers of Christ! glory far surpassing all that the world has ever dreamed of; to be immortal, to be like Christ, to be with him, and a partaker of his glory! Shall we not love and obey so loving and mighty a Saviour? May we be wise now and happy when he comes. Amen.