A Vital Doctrine by W. W. P.

Review and Herald Publishing Association · Tacoma Park Station, Washington, D. C. · Dec 9, 1909

A Vital Doctrine

By W. W. P.

THE genuine gospel of Christ is distinguished from all false religions by that vital teaching, that doctrine which is both the power and the glory of the gospel,—the mystery of godliness. This is that union of the divine and the human in the person of Christ, Son of God and Son of man, which has brought human nature into a personal relation with God. This mystery furnishes the key for the explanation of the whole plan of salvation as revealed in the Scriptures. It is only because the Seed of the woman would be divine as well as human that the promise could be made in Eden which involved the utter overthrow of Satan and all his works. It was only because the son of David would also be David’s Lord that he could be assured of an everlasting reign “upon the throne of David.” It was only because the Son of man was also Son of God that he could predict that he would come “in the glory of his Father and with his angels.”

Some of the scriptures which set forth this central truth of the gospel may be read in this connection with profit:—

“In the beginning was the Word, and the Word was with God, and the Word was God.” “And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.” John 1:1, 14.

“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh; and for sin, condemned sin in the flesh.” Rom. 8:3.

“But when the fulness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons.” Gal. 4:4.

“And without controversy great is the mystery of godliness: he who was manifested in the flesh, justified in the Spirit, seen of angels, preached among the nations, believed on in the world, received up in glory.” I Tim. 3:16.

“Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to naught him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. For verily not to angels doth he give help, but he giveth help to the seed of Abraham. Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people.” Heb. 2:14-17.

In the experiences set forth in these simple statements we find the fulfilment of those promises which foretold the incarnation. As, for example:—

“Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye harken.” Deut. 18:15.

“And now, O Lord Jehovah, thou art God, and thy words are truth, and thou hast promised this good thing unto thy servant: now therefore let it please thee to bless the house of thy servant, that it may continue forever before thee; for thou, O Lord Jehovah, hast spoken it; and with thy blessing let the house of thy servant be blessed forever.” 2 Sam. 7:28, 29.

“I have made a covenant with my chosen, I have sworn unto David my servant: Thy seed will I establish forever, and build up thy throne to all generations.” Ps. 89:3, 4.

“Therefore the Lord himself shall give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel [God is with us].” Isa. 7:14.

In addition to these prophecies declared in plain words, there are many intimations in type, symbol, and prophetic history which clearly foretell this great mystery of the gospel, and which have no definite meaning apart from it. The ancient tabernacle of the Hebrews, in which the glory of God was revealed behind veils and curtains, was in itself testifying to the revelation of the glory of God which would be veiled with humanity. The form of the fourth, the companion of the three Hebrews in the fiery furnace, was not a mere optical delusion, but rather a real presence, the presence of him who would take the flesh and tread the pathway of trial with his brethren.

It makes a great difference in personal experience whether one accepts Christ as the fulfilment of these prophecies and intimations of the Scriptures, or whether he regards him merely as the highest type of human development. His own words make this clear:—

“Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.” John 8:24.

In thus speaking Jesus evidently referred to himself as being the manifestation in the flesh of him who in the Old Testament had been revealed to the chosen people by the name “I AM.” This is true whether we read the passage without supplying the word “he,” or whether we accept the usual rendering. This is clear from the words of the prophet Isaiah:—

“Ye are my witnesses, saith Jehovah, and my servant whom I have chosen; that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am Jehovah; and besides me there is no savior. I have declared, and I have saved, and I have showed; and there was no strange God among you: therefore ye are my witnesses, saith Jehovah, and I am God. Yea, since the day was, I am he; and there is none that can deliver out of my hand: I will work, and who can hinder it?” Isa. 43:10-13.

From these statements we learn that Jesus of Nazareth was the revelation in the flesh of the same one who declared his name to Moses, and who spoke through Isaiah, saying, “I am he.” We further learn that belief in this union of the divine and the human is the only means of escape from the power of sin. The faith which apprehends this great truth is the means through which the same union is wrought out in the experience of the believer, and thus Christ dwells in the heart by faith to transform the life and reveal his own character.

Any teaching which tends to obscure or undervalue this vital truth of the gospel should be repudiated in the most emphatic manner. It is not a question of the theoretical exposition of some doubtful text, but rather a question of personal experience in the saving power of God. To deny the incarnation of the Word in the obvious meaning of the scriptures to which we have referred, is to reduce the gospel of Christ to a merely human philosophy, and to make one dependent upon his own efforts to copy the example of Christ, rather than to depend upon an indwelling Christ to reveal his own life once more in the flesh. The teaching of the present day that the idea of incarnation “is apprehended as the immanence of God in the realm of human personality,” and that “the truth of the incarnation is that humanity, raised to its highest power, becomes Divinity,” is the direct result of the application in the field of theology of

the principle of evolution, and takes out of the gospel that unique revelation of Divinity in humanity which lifts it above the plane of false religions, and establishes the claim that it is the heaven-born plan of salvation. Beware of any doctrine which sets aside the Biblical view of the incarnation.

W. W. P.