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CONDESCENSION OF GOD IN BECOMING INCARNATE
IT is nothing but a want of reflection, that keeps us from being filled with incessant wonder and astonishment. The things which God has done for us in the works of creation and providence, if duly searched out, would furnish abundant matter for our profoundest adoration. But the provision which he has made for our redemption exceeds all the bounds of credibility. Even those manifestations of his mercy whereby he shadowed forth the mystery of his incarnation, were so stupendous, that Solomon, who beheld them, could scarcely believe his own eyes. He had erected a temple which was to be a type of Christ’s human body. He had just seen God coming down in a cloud to take possession of that temple, and filling it with his glory. He was in the act of dedicating it to God, and of praying that it might be, as it were, an habitation for him: but struck with astonishment at the requests which he was presuming to offer, he pauses, and breaks forth into this hesitating, admiring, adoring exclamation, “But will God—in very deed—dwell—with men—on the earth?” This was an inconceivable act of condescension as it respected his symbolic presence in a temple of stone; but it was infinitely more so, as it respected his real presence in a body of flesh. To illustrate this we shall,
I. Contrast the characters of God and man—
We can be at no loss for matter to illustrate this subject, since light and darkness, or Christ and Belial, are not more opposite. But that we may not exceed the limits proper for this part of our discourse, we shall draw the contrast in two particulars only:
1. The majesty of God, and the meanness of man—
[We have no higher ideas of majesty than those which are conveyed under the terms appropriate to royalty. God therefore, in order to suit himself to our feeble apprehensions, adopts those terms in reference to himself. He assumes the title of a king; he is “King of kings, and Lord of lords [Note: Rev_17:14.].” He has moreover all the ensigns of royalty; “heaven is his throne, and earth his footstool [Note: Isa_66:1.].” Unnumbered hosts of angels are his retinue; “thousands of thousands minister unto him, and ten thousand times ten thousand stand before him [Note: Dan_7:10.].” Instead of the equipage of an earthly monarch, he “maketh the clouds his chariot, and rideth on the heavens us upon a horse [Note: Psa_104:3; Psa_68:4.].” So great is his majesty, that “all the nations of the earth are before him only “as the drop of a bucket, or as the small dust upon the balance;” yea, “they are less than nothing and vanity [Note: Isa_40:15; Isa_40:17.].” And so “terrible is his majesty,” that, “if he touch the mountains, they smoke; and, if he but look upon the earth, it trembles [Note: Psa_104:32.].” But in attempting to speak of his majesty, we only “darken counsel by words without knowledge.” Suffice it therefore to add, that “the heaven of heavens cannot contain him [Note: ver. 18.];” and that “his greatness is unsearchable [Note: Psa_145:3.].”
But what is man? an atom insect of an atom world. If we compare him with the globe on which we stand, he is a mere worm: but if we compare him with the visible creation; and still more, if we view the universe with the eye of a philosopher, if we compute the distances of the fixed stars, if we suppose that multitudes of them are, like our sun, the centre of different and independent systems; if we then compare him with these, what an insignificant being will he appear! The smallest grain of sand is not so diminutive in comparison of the whole terrestrial globe, as the whole human race would be when compared with the other works of God’s hands. But unworthy as man is of God’s notice in this view, he has rendered himself incomparably more unworthy by the commission of sin. By this he is become, not merely worthless, but odious and abominable. In this respect the whole human race are involved in one common lot: and so contemptible are they in his eyes, that there is scarce an animal among the brute creation to whom he does not liken them, and that too in reference to their most hateful qualities: from whence we may understand, that man is a compound of every thing that is noxious and hateful.
And can we conceive, that so great and glorious a Being as God should ever deign to notice man; and not only to notice him, but to dwell with him?]
2. The purity of God, and the sinfulness of man—
[Holiness is that attribute of the Deity which is most eminently glorified by the heavenly choir: they cry day and night, saying, “Holy, holy, holy, is the Lord of hosts [Note: Isa_6:3.]!” On earth too this perfection is peculiarly admired by the saints, who “give thanks at the remembrance of his holiness [Note: Psa_30:4.].” Such was God’s abhorrence of iniquity, that he cast the fallen angels out of heaven. Nor can he behold sin in man, without feeling the utmost indignation against it [Note: Hab_1:13.]. But why do we mention these things? Such is the holiness of God, that “he chargeth even his angels with folly [Note: Job_4:18.];” and “the very heavens are not clean in his sight [Note: Job_15:15.].”
As for man, he is, unhappily, a perfect contrast to God in these respects. He is polluted in every member of his body, and in every faculty of his soul. The inspired writers seem to have laboured, as it were, to mark the extreme depravity of man, by specifying that his members are altogether instruments of unrighteousness [Note: Rom_6:13.]: his “eyes are full of adultery [Note: 2Pe_2:14.],” and his “ears deaf as an adder [Note: Psa_58:4.];” his “mouth and lips full of cursing and bitterness [Note: Rom_3:14.];” his “tongue is a world of iniquity, set on fire of hell [Note: Jam_3:6.],” and “his throat an open sepulchre [Note: Rom_3:13.];” “both his hands are employed to work iniquity [Note: Mic_7:3.];” his “feet are swift to shed blood [Note: Rom_3:15.];” and, to complete the whole, “his inward parts are very wickedness [Note: Psa_5:9.].” His soul is, if possible, yet more depraved: his understanding is blinded, so that it “puts evil for good, and darkness for light [Note: 2Co_4:4. Isa_5:20.].” His will is rebellious, so that it cannot bow to the commands of God [Note: Rom_8:7.]. His affections are earthly and sensual. His memory is retentive of what is evil, while it lets slip every good admonition or advice. His conscience is partial, excusing where it should condemn; and, in too many, it is “seared as with a hot iron.”
Contrast this character with that of God; and then say, whether it be possible for God to dwell with man.]
Having thus prepared the way, we will,
II. Give an answer to the question proposed in the text—
Our answer is short: He not only will dwell with man on the earth; but he has done it. He has dwelt with man,
1. Symbolically—
[When Israel came out of Egypt, God went before them in all their way, and guided them by a pillar and a cloud: and even to the time of the Babylonish captivity, did he continue by that symbol of his presence to dwell in the midst of his people. This alone was sufficient to shew the condescension and grace of God; and to prove that he will make his abode with those who are the objects of his special favour.]
2. Personally—
[Wonderful as it may appear, God has taken upon him our nature and dwelt amongst us. In the fulness of time, he appeared on earth; and, though formed, without the intervention of man, by the agency of the Holy Ghost, he came into the world like other infants, passed through the hepless years of childhood, wrought at a low trade till the age of thirty; and then continued nearly four years longer in the exercise of his ministerial office, as the instructor of men, and the Saviour of the world. While he was despised and rejected of men, and accounted a worm and no man, he was “God over all blessed for evermore:” “in him dwelt all the fulness of the Godhead bodily [Note: Col_2:9.].” It was in order to prepare the world for this, that he so often appeared to the patriarchal saints, and that he for so many centuries abode in the tabernacle and the temple. By manifesting himself in our flesh, he has clearly shewn, that “as his majesty is, so is his mercy.”]
3. Mystically—
[There is yet another temple in which God delights to dwell, even in the broken and contrite heart [Note: Isa_57:15.]. He has repeatedly promised, that he will thus distinguish those who seek him in spirit and in truth. “He will come to them, and make his abode with them [Note: Joh_14:23.].” “He will dwell in their hearts by faith [Note: Eph_3:17.].” “He will manifest himself unto them as he does not unto the world [Note: Joh_14:22.].” It was in this way that he enabled all the primitive Christians to shine as lights in a dark world, and to maintain their steadfastness in the midst of the most cruel persecutions. It is in the same way that he still upholds and sanctifies his chosen people: “Such honour have all his saints.”]
Application—
Has God in very deed dwelt with man on the earth? Then let us,
1. Marvel at our own ingratitude—
[Who would imagine that God should have become a man for us, and should offer moreover to dwell in our hearts, and that we should be so unmindful of him? Is it a light thing that he has done; to assume our nature, when he passed by the fallen angels; to assume it in its fallen debased state, as far as he could consistently with his own unspotted holiness; to assume it for the express purpose of bearing our sins and expiating them by his own death? Is it a light thing that he offers to do, when he begs us to open our hearts to him, that he may make them his habitation? Yet what are the returns we make him? We do indeed commemorate both his incarnation, and the descent of the Holy Spirit: but how? with holy feasting, and with spiritual joy? Do we not rather act, as if he came to liberate us from all restraints, and to give us a licence to forget him, and to abandon ourselves to carnal pleasure? Let us only reflect on the manner in which these holy seasons have been spent by all around us, and how little our own spirit and conduct have accorded with the mercies vouchsafed unto us, and we shall see reason to blush and be confounded, yea rather, to weep in dust and ashes.]
2. Seek to dwell with him in heaven—
[For what purpose has God revealed himself to us in this diversified and astonishing manner? Has it not been to display the exceeding riches of his grace, and to encourage our application to him for an interest in his favour? Yes; he would not that we should “dwell with everlasting burnings;” but rather that we should be made partakers of his glory. It was for this end that he became incarnate, and died upon the cross: it is for this end that he yet daily strives with us by his Spirit. In very deed he dwelt with man on earth, that we might dwell with God in heaven. Let us then make a suitable improvement of his unbounded mercy; and secure that exaltation, which he, by his own humiliation, has prepared for us.]