The Mystery of God Dwelling in Flesh
By J. O. C.
EVERY operation in nature is a profound mystery. No human research has yet been able to discover the life power by which the juice of plants distributes their annual clothing of green. The fructifying energy remains a hidden problem. While every one understands that these reproductive endowments really exist, yet all are obliged to admit that every limitation of nature is absolutely established, and that in each case the exact plan of life and mode of operation are not disclosed to human logic. The reason for this is clearly fixed in the proposition that the gifts of nature are an endowment from beyond the realm of earthly dictation. But because these are not open to human reasoning, no one thinks of denying their actuality or the verity of their procedure. Why, then, should not the question of intellect pulsations be met with the same assent, and its varying moods be considered with a view to learning to what extent these may be swayed by divine direction? He who accepts the generally received doctrine that Christ, the divine Son of God, had an earthly birth in human flesh, must agree with the apostle that the mystery of godlikeness is indeed great as manifested in the flesh. 1 Tim. 3:16. How such a union could possibly be effected must ever seem beyond the power of material demonstration, simply because it was God's arrangement, and not the result of human effort. But why the necessity for such a movement? The reason given for such mysterious union is this: “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. . . . Wherefore . . . 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.” Heb. 2:14-17. In other words, Christ, the only-begotten Son of Jehovah, voluntarily submitted to a union with human flesh in order that He might share the inherited sorrows of a sinful race, while exhibiting the ennobling qualities of heavenly genius. By this human connection He was enabled to sympathize fully with every phase of anguish superinduced by sin. His God-vision gave Him penetrative power beyond all human average, so that He could truly sigh over the deaf-mute, have fullest compassion for the leper, and shed unaffected tears before the tomb. He was wounded to the full for man, not simply in the human flesh which He had assumed, but in His holy, godlike heart. His identification with a sinful race, for each individual member of which He tasted death, laid the penalty of multiplied guilt upon His sacrificing soul, until He feared that the suffering of His immolation would not suffice for man's redemption. Heb. 5:7. The common inheritance of humanity is easily computed—disappointment, suffering, and sin, all ending in death, to which mankind has never been reconciled. Yet Christ voluntarily took upon Himself all these fleshly impediments, that He might thereby abolish death, and bring life and immortality to light. As nicely expressed by a popular author, in His earthly career Christ “studied deeply every black-lettered volume in the library of pain,” and all for those who had sunk to the very depths of iniquity. To those even whose carnal hearts made them enemies to grace, His blessedness was unstinted. Yet His life record was searched with microscopic scrutiny for flaws of character. In the face of it all He fearlessly asked, “Which of you convinceth Me of sin?” When arraigned at Pilate's bar, the decision was, “I, having examined Him before you, have found no fault in this Man.” Under the circumstances, one might almost declare that Christ would have been justified in turning upon His accusers. He perhaps would, had He been but human; but His course was the proof of God's indwelling—the manifestation of God through flesh. The silence of Christ before brutal oppressors indicated that while a divine consciousness of the mysterious weight of human guilt rested on Him, He also bore in mind His divine origin, and the promise of the Father that His sacrifice would be the redemption of a lost race. Men of great minds have borne suffering silently on behalf of another, and that, too, while misunderstood and maligned. All such have been praised when the true situation was fully developed. But to think that Christ endured racking agony speechless, not for a single choice friend, but bore the griefs and carried the sorrows of a world of sinners, who were the very opposite of His friends! How sacredly should the memory of it all be cherished! But such knowledge is indeed too wonderful for human perception. It is too high for human attainment. Yet the recital of this brief study is but an infinitesimal part of the mysterious revelation of God through Jesus Christ. Its true essence can never be fathomed in this life, but must and will be the theme of contemplation throughout eternal ages, by those fortunate enough to inherit future life in the presence of Christ their Saviour. Eph. 2:7.