Jonathan Edwards Collection: Edwards, Jonathan - History of Redemption: 08 Period 2 Time of Christ's Humiliation

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Jonathan Edwards Collection: Edwards, Jonathan - History of Redemption: 08 Period 2 Time of Christ's Humiliation



TOPIC: Edwards, Jonathan - History of Redemption (Other Topics in this Collection)
SUBJECT: 08 Period 2 Time of Christ's Humiliation

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History of the Work of Redemption

By

Jonathan Edwards



PERIOD II

THE TIME OF CHRIST’S HUMILIATION



 

HAVING shown how the work of redemption was carried on through the first period, from the fall of man to the incarnation of Christ, I come now to the second period, viz. the time of Christ’s humiliation, or the space from the incarnation of Christ to his resurrection. And this is the most remarkable article of time that ever was or ever will be. Though it was but between thirty and forty years, yet more was done in it than had been done from the beginning of the world to that time. We have observed, that all that had been done from the fall to the incarnation of Christ, was only preparatory for what was done now. And it may also be observed, that all that was done before the beginning of time, in the eternal counsels of God, and that eternal transaction there was between the persons of the Trinity, chiefly respected this period. We therefore now proceed to consider the second proposition, viz.

That during the time of Christ’s humiliation, from his incarnation to his resurrection, the purchase of redemption was made.

Though there were many things done in the affair of redemption from the fall of man to this time, though millions of sacrifices had been offered up, yet nothing was done to purchase redemption before Christ’s incarnation. No part of the purchase was made, no part of the price was offered until now. But as soon as Christ was incarnate, then the purchase began immediately without any delay. And the whole time of Christ’s humiliation, from the morning that Christ began to be incarnate, until the morning that he rose from the dead, was taken up in this purchase. And then the purchase was entirely and completely finished. As nothing was done before Christ’s incarnation, so nothing was done after his resurrection, to purchase redemption for men. Nor will there ever be anything more done to all eternity. But that very moment that the human nature of Christ ceased to remain under the power of death, the utmost farthing was paid of the price of the salvation of every one of the elect.

But for the more orderly and regular consideration of the great things done by our Redeemer to purchase redemption for us,

1. I would speak of Christ’s becoming incarnate to qualify himself for this purchase — and,

2. I would speak of the purchase itself.

 

PART I

OF CHRIST’S BECOMING INCARNATE TO QUALIFY HIMSELF FOR THE PURCHASE OF REDEMPTION



FIRST, I would consider Christ’s coming into the world, or his taking upon him our nature to put himself in a capacity to purchase redemption for us. — Christ became incarnate, or which is the same thing, became man, to put himself in a capacity for working out our redemption. For though Christ, as God, was infinitely sufficient for the work, yet to his being in an immediate capacity for it, it was needful that he should not only be God, but man. If Christ had remained only in the divine nature, he would not have been in a capacity to have purchased our salvation, not from any imperfection of the divine nature, but by reason of its absolute and infinite perfection. For Christ, merely as God, was not capable either of that obedience or suffering that was needful. The divine nature is not capable of suffering, for it is infinitely above all suffering. Neither is it capable of obedience to that law that was given to man. It is as impossible that one who is only God, should obey the law that was given to man, as it is that he should suffer man’s punishment.

And it was necessary not only that Christ should take upon him a created nature, but that he should take upon him our nature. It would not have sufficed for us for Christ to have become an angel, and to have obeyed and suffered in the angelic nature. But it was necessary that he should become a man, and that upon three accounts.

I. It was needful to answer the law, that that nature should obey the law, to which the law was given. Man’s law could not be answered, but by being obeyed by man. God insisted upon it, that the law which he had given to man should be honored and submitted to, and fulfilled by the nature of man, otherwise the law could not be answered for men. The words that were spoken, Thou shalt not eat thereof, Thou shalt, or Thou shalt not do thus or thus, were spoken to the race of mankind, to the human nature, and therefore the human nature must fulfill them.

2. It was needful to answer the law that the nature that sinned should die. These words, “Thou shalt surely die,” respect the human nature. The same nature to which the command was given, was the nature to which the threatening was directed.

3. God saw meet, that the same world which was the stage of man’s fall and ruin, should also be the stage of his redemption. We read often of his coming into the world to save sinners, and of God’s sending him into the world for this purpose. It was needful that he should come into this sinful, miserable, undone world, to restore and save it. In order to man’s recovery, it was needful that he should come down to man, to the world that was man’s proper habitation, and that he should tabernacle with us, John 1:14, “The Word was made flesh, and dwelt among us.”

Concerning the incarnation of Christ, I would observe these following things.

I. The incarnation itself, in which especially two things are to be considered, viz.

1. His conception, which was in the womb of one of the race of mankind, whereby he became truly the Son of Man, as he was often called. He was one of the posterity of Adam, and a child of Abraham, and a son of David, according to God’s promise. But his conception was not in the way of ordinary generation, but by the power of the Holy Ghost. Christ was formed in the womb of the Virgin, of the substance of her body, by the power of the Spirit of God. So that he was the immediate son of the woman, but not the immediate son of any male whatsoever, and so was the seed of the woman, and the son of a virgin, one that had never known man.

2. His birth. — Though the conception of Christ was supernatural, yet after he was conceived, and so the incarnation of Christ begun, his human nature was gradually perfected in the womb of the virgin, in a way of natural progress, and so his birth was in the way of nature. But his conception being supernatural, by the power of the Holy Ghost, he was both conceived and born without sin.

II. The second thing I would observe concerning the incarnation of Christ, is the fullness of the time in which it was accomplished. It was after things had been preparing for it from the very first fall of mankind, and when all things were ready. It came to pass at a time, which in infinite wisdom was the most fit and proper, Gal. 4:4, “But when the fulness of time was come, God sent forth his Son, made of a woman, made under the law.”

It was now the most proper time on every account. Any time before the flood would not have been so fit a time. For then the mischief and ruin that the fall brought on mankind, was not so fully seen. The curse did not so fully come on the earth before the flood, as it did afterwards. For though the ground was cursed in a great measure before, yet it pleased God that the curse should once, before the restoration by Christ, be executed in an universal destruction, as it were, of the very form of the earth, that the dire effects of the fall might once in such a way be seen before the recovery by Christ. Though mankind were mortal before the flood, yet their lives were the greater part of a thousand years in length, a kind of immortality in comparison with what the life of man is now. It pleased God, that that curse, “Dust thou art, and into dust thou shalt return,” should have its full accomplishment, and be executed in its greatest degree on mankind, before the Redeemer came to purchase never ending life for man.

It would not have been so fit a time for Christ to come, after the flood, before Moses’ time. For until then mankind were not so universally apostatized from the true God. They were not fallen universally into heathenish darkness. And so the need of Christ, the light of the world, was not so evident. And the woeful consequence of the fall with respect to man’s mortality, was not so fully manifest until then. For man’s life was not so shortened as to be reduced to the present standard until about Moses’ time.

It was most fit that the time of the Messiah’s coming should not be until many ages after Moses’ time, until all nations, but the children of Israel, had lain long in heathenish darkness, that the remediableness or their disease might by long experience be seen, and so the absolute necessity of the heavenly physician, before he came.

Another reason why Christ did not come soon after the flood probably was that the earth might be full of people, that Christ might have the more extensive kingdom, and that the effects of his light, and power, and grace, might be glorified, and that his victory over Satan might be attended with the more glory in the multitude of his conquests. It was also needful that the coming of Christ should be many ages after Moses, that the church might be prepared which was formed by Moses for his coming, by the Messiah’s being long prefigured, and by his being many ways foretold, and by his being long expected. It was not proper that Christ should come before the Babylonian captivity, because Satan’s kingdom was not then come to the height. The heathen world before that consisted of lesser kingdoms. But God saw meet that the Messiah should come in the time of one of the four great monarchies of the world. Nor was it proper that he should come in the time of the Babylonian monarchy. For it was God’s will, that several general monarchies should follow one another, and that the coming of the Messiah should be in the time of the last, which appeared above them all. The Persian monarchy, by overcoming the Babylonian, appeared above it. And so the Grecian, by overcoming the Persian, appeared above that, and for the same reason, the Roman above the Grecian. Now it was the will of God, that his Son should make his appearance in the world in the time of this greatest and strongest monarchy, which was Satan’s visible kingdom in the world, that by overcoming this, he might visibly overcome Satan’s kingdom in its greatest strength and glory, and so obtain the more complete triumph over Satan himself.

It was not proper that Christ should come before the Babylonian captivity. For, before that we have not histories of the state of the heathen world, to give us an idea of the need of a Savior. And besides, before that, learning did not much flourish, and so there had not been an opportunity to show the insufficiency of human learning and wisdom to reform and save mankind. Again, before that, the Jews were not dispersed over the world, as they were afterwards. And so things were not prepared in this respect for the coming of Christ. The necessity of abolishing the Jewish dispensation was not then so apparent as it was afterwards, by reason of the dispersion of the Jews. Neither was the way prepared for the propagation of the gospel, as it was afterwards, by the same dispersion. Many other things might be mentioned, by which it would appear, that no other time before that very time in which Christ did come, would have been proper for his appearing in the world to purchase the redemption of men.

III. The next thing that I would observe concerning the incarnation of Christ, is the greatness of this event. Christ’s incarnation was a greater and more wonderful thing than ever had come to pass. And there has been but one that has ever come to pass which was greater, and that was the death of Christ, which was afterwards. But Christ’s incarnation was a greater thing than had ever come to pass before. The creation of the world was a very great thing, but not so great a thing as the incarnation of Christ. It was a great thing for God to make the creature, but not so great as for God, as for the Creator himself, to become a creature. We have spoken of many great things that were accomplished from one age to another, in the ages between the fall of man and the incarnation of Christ. But God’s becoming man was a greater thing than they all. When Christ was born, the greatest person was born that ever was, or ever will be born.

IV. What I would next observe concerning the incarnation of Christ, are the remarkable circumstances of it, such as his being born of a poor virgin, that was a pious holy person, but poor, as appeared by her offering at her purification, Luke 2:24, “And to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtle doves, or two young pigeons.” Which refers to Lev. 5:7, “And if she be not able to bring a lamb, then she shall bring two turtle doves, or two young pigeons.” And this poor virgin was espoused to an husband who was a poor man. Though they were both of the royal family of David, the most honorable family, and Joseph was the rightful heir to the crown. Yet the family was reduced to a very low state, which is represented by the tabernacle of David’s being fallen or broken down, Amos 9:11, “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old.”

He was born in the town of Bethlehem, as was foretold. And there was a very remarkable providence of God to bring about the fulfillment of this prophecy, the taxing of all the world by Augustus Caesar, as in Luke 2. He was born in a very low condition, even in a stable, and laid in a manger.

V. I would observe the concomitants of this great event, or the remarkable events with which it was attended. — And,

I. The first thing I would take notice of that attended the incarnation of Christ, was the return of the Spirit, which indeed began a little before the incarnation of Christ; but yet was given on occasion of that, as it was to reveal either his birth, or the birth of his forerunner, John the Baptist. I have before observed how the spirit of prophecy ceased not long after the book of Malachi was written. From about the same time visions and immediate revelations ceased also. But now, on this occasion, they are granted anew, and the Spirit in these operations returns again. The first instance of its restoration that we have any account of is in the vision of Zacharias, the father of John the Baptist, which we read of in Luke 1. The next is in the vision which the Virgin Mary had, of which we read also in the same chapter. The third is in the vision which Joseph had, of which we read in Mat. 1:20-24. In the next place, the Spirit was given to Elizabeth, Luke 1:41. Next, it was given to Mary, as appears by her song, Luke 1:46, etc. Then to Zacharias again, Luke 1:64. Then it was sent to the shepherds, of which we have an account in Luke 2:9. Then it was given to Simeon, Luke 2:25. Then to Anna, verse 36. Then to the wise men in the east. Then to Joseph again, directing him to flee into Egypt, and after that directing his return.

2. The next concomitant of Christ’s incarnation that I would observe is, the great notice that was taken of it in heaven, and on earth. How it was noticed by the glorious inhabitants of the heavenly world, appears by their joyful songs on this occasion, heard by the shepherds in the night. This was the greatest event of Providence that ever the angels had beheld. We read of their singing praises when they saw the formation of this lower world, Job 38:7, “When the morning stars sang together, and all the sons of God shouted for joy.” And as they sang praises then, so they do now, on this much greater occasion, of the birth of the Son of God, who is the Creator of the world.

The glorious angels had all along expected this event. They had taken great notice of the prophecies and promises of these things all along. For we are told, that the angels desire to look into the affairs of redemption, 1 Pet. 1:12. They had all along been the ministers of Christ in this affair of redemption, in all the several steps of it down from the very fall of man. So we read, that they were employed in God’s dealings with Abraham, and in his dealings with Jacob, and in his dealings with the Israelites from time to time. And doubtless they had long joyfully expected the coming of Christ. But now they see it accomplished, and therefore greatly rejoice, and sing praises on this occasion.

Notice was taken of it by some among the Jews, as particularly by Elizabeth and the Virgin Mary before the birth of Christ, not to say by John the Baptist before he was born, when he leaped in his mother’s womb as it were for joy, at the voice of the salutation of Mary. But Elizabeth and Mary do most joyfully praise God together, when they meet with Christ and his forerunner in their wombs, and the Holy Spirit in their souls. And afterwards what joyful notice is taken of this event by the shepherds, and by those holy persons Zacharias, and Simeon, and Anna! How do they praise God on this occasion! Thus the church of God in heaven, and the church on earth, do as it were unite in their joy and praise on this occasion.

Notice was taken of it by the Gentiles, which appears in the wise men of the east. Great part of the universe does as it were take a joyful notice of the incarnation of Christ. Heaven takes notice of it, and the inhabitants sing for joy. This lower world, the world of mankind, does also take notice of it in both parts of it, Jews and Gentiles. It pleased God to put honor on his Son, by wonderfully stirring up some of the wisest of the Gentiles to come a long journey to see and worship the Son of God at his birth, being led by a miraculous star, signifying the birth of that glorious person, who is the bright and morning star, going before, and leading them to the very place where the young child was. Some think they were instructed by the prophecy of Balaam, who dwelt in the eastern parts, and foretold Christ’s coming as a star that should rise out of Jacob. Or they might be instructed by that general expectation there was of the Messiah’s coming about that time, before spoken of, from the notice they had of it by the prophecies the Jews had of him in their dispersions in all parts of the world at that time.

3. The next concomitant of the birth of Christ was his circumcision. But this may more properly be spoken of under another head, and so I will not insist upon it now.

4. The next concomitant was his first coming into the second temple, which was his being brought thither when an infant, on occasion of the purification of the blessed virgin. We read, Hag. 2:7, “The desire of all nations shall come, and I will fill this house (or temple) with glory.” And in Mal. 3:1, “The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant.” And now was the first instance of the fulfillment of these prophecies.

5. The last concomitant I shall mention is the scepter’s departing from Judah in the death of Herod the Great. The scepter had never totally departed from Judah until now. Judah’s scepter was greatly diminished in the revolt of the ten tribes in Jeroboam’s time, and the scepter departed from Israel or Ephraim at the time of the captivity of the ten tribes by Shalmaneser. But yet the scepter remained in the tribe of Judah under the kings of the house of David. And when the tribes of Judah and Benjamin were carried captive by Nebuchadnezzar, the scepter of Judah ceased for a little while, until the return from the captivity under Cyrus. And then, though they were not an independent government, as they had been before, but owed fealty to the kings of Persia. Yet their governor was of themselves, who had the power of life and death, and they were governed by their own laws, and so Judah had a lawgiver from between his feet during the Persian and Grecian monarchies. Towards the latter part of the Grecian monarchy, the people were governed by kings of their own, of the race of the Maccabees, for the greater part of an hundred years, and after that they were subdued by the Romans. But yet the Romans suffered them to be governed by their own laws, and to have a king of their own, Herod the Great, who reigned about forty years, and governed with proper kingly authority ,only paying homage to the Romans. But presently after Christ was born he died, as we have an account, Mat. 2:19, and Archelaus succeeded him, but was soon put down by the Roman Emperor, and then the scepter departed from Judah. There were no more temporal kings of Judah after that, neither had that people their governors from the midst of themselves after that, but were ruled by a Roman governor sent among them. And they ceased anymore to have the power of life and death among themselves. Hence the Jews say to Pilate, “It is not lawful for us to put any man to death,” John 18:31. Thus the scepter departed from Judah when Shiloh came.