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THE REGARD DUE TO CHRIST
THERE are many passages of Scripture, wherein God speaks of himself as frustrated and disappointed by the conduct of his creatures. We are not however to suppose that events happened really contrary to the purposes he had fixed or the expectations he had formed: for it is certain that “he doeth according to his will in the armies of heaven, and among the inhabitants of the earth;” and that “known unto him are all his works, from the foundation of the world.” The truth is, that God speaks after the manner of men, for the sake of accommodating himself to our low and feeble apprehensions; and therefore we must understand his words in a popular sense, without deducing from them all the conclusions which they may appear to warrant.
In the parable before us, he is represented as adopting an expedient, which, humanly speaking, could not fail of success. He had sent many servants to the Jews, in order to obtain from them the fruits of his vineyard: but some of them they had beaten, and others they had killed. “Having therefore One Son, his well-beloved,” he determined to send him, judging it impossible, as it were, that they should lift up their hands, or move their tongues against him; “They will reverence my Son.” But in the sequel of the parable we are informed, that, notwithstanding the numerous and solid grounds on which this expectation was formed, their hostility to him was more inveterate than it had been to any who had preceded him; and their treatment of him was the more cruel on account of the relation he bore to God, and the interest he claimed in the vineyard.
Conforming ourselves to the mode of speaking which God himself has suggested in the text, it will be proper to consider,
I. The grounds of his expectation—
If we were to confine the subject to Christ’s reception among the Jews, we should notice the peculiar circumstances of his incarnation, the spotless purity of his character, the multitude of his benevolent and stupendous miracles, and his perfect correspondence with all that had been predicted concerning him. But, that we may bring the subject home to our own bosoms, we shall omit these general topics, which interest us chiefly as proving his Messiahship, and shall notice others which mark more strongly the grounds of a believer’s attachment to him.
God then may well expect us to reverence his Son,
1. On account of the dignity of his person—
[Jesus, though born of a woman, differed infinitely from any other of the human race. He was, in an exalted and appropriate sense, the Son of God; “his only Son, his well-beloved.” He was God as well as man, “God manifest in the flesh.” As he was “perfect man, so was he also perfect God, equal with the Father as touching his Godhead, at the same time that he was inferior to the Father as touching his manhood.” Now if God had sent us an angel, or only a worm like ourselves, we ought to reverence him, because the authority of the king is to be acknowledged in his ambassador. But when he sends his co-equal, co-eternal Son, who is “Jehovah’s fellow,” even “God over all blessed for evermore,” ought we not to testify all possible respect for him? Surely when he comes to us in his Gospel, and declares who he is, and whence he came, it becomes us to bow the knee before him, and to welcome him from our inmost souls.]
2. On account of our extreme need of him—
[If we did not need a Saviour, we might disregard the Lord Jesus, on the principle that “the whole need not a physician, but they that are sick.” But who amongst us is free from sin? or who can make compensation to God for his iniquities? Who can satisfy Divine justice, or avert the wrath which his sins have merited? If we cannot do these things, and God has sent his only dear Son to do them for us, ought we not to reverence his Son? Ought we not to receive him with the warmest gratitude and affection? Suppose that having sent his Son into this world, God were now to send him to the regions below, where millions of our fellow-creatures are enduring the punishment due to their transgressions: Would the unhappy sufferers disregard his offers of mercy as we do? Would they not throng him on every side, and vie with each other in rending the air with their acclamations and hosannas? Why then should not we do the same? for wherein do we differ from them, except in this, that we are under a sentence of condemnation, but on them the sentence is already executed? Surely God may well expect, that we should be as solicitous to escape the wrath we fear, as others would be to obtain deliverance from the wrath they feel.]
3. On account of the benefits he will impart to us—
[If we hoped for nothing more than to avoid the miseries of hell, methinks we could never sufficiently reverence that adorable Saviour who came to deliver us from them. But this is a small part only of the blessings which he will bestow upon us. He will introduce us to the presence of his heavenly Father, and give us the most delightful fellowship with him: He will rescue us from the dominion of sin and Satan, and transform us into the image of our God in righteousness and true holiness: He will even exalt us to thrones of glory, and make us partakers of the honour and felicity which he himself enjoys at the right hand of God. And when God was sending us his own Son to impart all these benefits, had he not good reason to say, “They will reverence my Son?” If a doubt had been suggested whether such a Benefactor would be welcomed upon earth, should we not have been ready to inveigh against the person who suggested it, as a calumniator of the human race?]
But events have happened widely different from this prediction. God, if we may so speak, has been disappointed in his expectations; and that too in an incredible degree. This will appear by considering,
II. The extent of his disappointment—
How the Lord Jesus was treated among the Jews, it is scarcely needful to mention. Those who are the least instructed amongst us know, that instead of being reverenced, he was loaded with all manner of indignities, and at last put to death, even the cruel and ignominious death of the cross. Amongst us, it may be thought, he meets with a more favourable reception: but in truth, God is as much disappointed in our conduct towards him, as in that of the Jews themselves: for,
1. His person is slighted—
[We do indeed externally revere the name of Jesus, and profess to call him our Lord and Saviour: but do we really reverence him in our hearts? Is he truly precious in our eyes? Is he “fairer than ten thousand, and altogether lovely?” Alas! how many days and months have we passed without so much as one affectionate thought of him! How many years might we spend in different families without hearing any heart-felt commendations of him, or being once exhorted to love and serve him! The excellencies of others are painted in glowing colours; the praises of statesmen and warriors are sounded forth in every place: but in Jesus we “see no beauty, no comeliness, for which he is to be desired:” nor have we any delight in celebrating the wonders of his love.]
2. His authority is disregarded—
[If we warn any person against such or such a line of conduct from the consideration of its being injurious to his health, his honour, or his interests, every word we utter will be duly weighed, and produce an effect suited to its importance. But if we say to any one, ‘Our blessed Lord requires this, or forbids that,’ we only excite a smile of contempt; and the person goes on his way without the smallest concern. Nor is this peculiar to some hardened rebels: it is found equally in persons of every age and every rank. If we call upon the rich to obey his voice, they are too much occupied about the world to attend to our exhortations: they bid us go to the poor, who alone need be subject to such restraints. When we exhort the poor to serve him, they tell us that they are not scholars; that they have no time to attend to such things; and that the rich alone, who have learning and leisure, can properly be expected to devote themselves to his service. When we address ourselves to the young, they reply that it will be time enough for them to think of religion some years hence. And when we speak to the old, and endeavour to bring them into subjection to Christ, they reply with anger, that they have not to learn their religion at this time of day; they do not like such novel notions; they have done to others as they would be done unto; and that they will go to heaven their own way.
We appeal to the observation and experience of all, whether this be not the way in which men almost universally treat the authority of Christ.]
3. His offices are superseded—
[Christ has undertaken, as a Prophet, to teach us; as a Priest, to make atonement for us: and, as a King, to rule over us. But do we seek to be taught by him in all things, conforming our sentiments gladly to his written word, and imploring earnestly the enlightening influences of his Spirit? Do we not rather lean to our own understanding, and adopt the sentiments of an ungodly world? Do we trust simply in his obedience unto death, renouncing unfeignedly every other ground of hope, and looking for acceptance solely through his blood and righteousness? Do we not rather substitute some works of our own in the room of his, or at least place some reliance on them instead of relying on him alone? How we set aside his kingly authority, has been already noticed. What shall we say then? Can God be pleased with this? Must it not be extremely painful to him to see all the offices which his dear Son undertook to execute for us, thus entirely superseded?
If any be disposed to contradict this statement, let them only look within, and, as in the presence of God, inquire whether they be really living by faith on Christ, and making use of him from day to day as their “wisdom, their righteousness, their sanctification, and redemption?” A candid examination of their own hearts will soon convince them, that their faith in Christ is rather nominal, than real; and that, while they acknowledge him as a Saviour, they do not cordially cleave unto him, or unreservedly embrace him.]
4. His cause and interests are opposed—
[One would imagine that they who do not reverence Christ themselves, would at least permit others to honour and adore him. But “the carnal mind is enmity against him;” and nothing will more effectually call forth that enmity, than a zealous endeavour to glorify his name. Men can see people on every side neglecting and despising Christ, and never once endeavour to reclaim them from their evil ways: but let any person begin to reverence Christ in his heart, and to manifest his regard to him by a suitable conversation, and they will instantly feel a fear and jealousy lest he should love and serve the Saviour too much. However excellent his conduct be, he will become an object of contempt and ridicule, in proportion as his love to Christ is influential on his heart and life. We appeal to matter of fact: Are not they who were respected and beloved while they were utterly regardless of Christ, considered as weak and contemptible as soon as ever they submit to his authority, and devote themselves to his service? Or, if their weight of character bear down this reproach, are they not lowered at least in the estimation of the world? It is a fact, that they are looked upon as signs and wonders; and that it is thought a disgrace by many even to be acquainted with them.
How astonishing then must be the disappointment of God the Father, when his only, his beloved Son is not merely rejected by the world whom he came to save, but is made a stone of stumbling and a rock of offence, insomuch that an unfeigned attachment to him shall be sufficient to call forth their most contemptuous revilings, and, in many instances, their most cruel resentment!]
Address—
1. Those who are disappointing the expectations of their God—
[You doubtless have expectations respecting the manner in which you shall be treated in the day of judgment. You are saying, ‘My God will surely have mercy upon me, and will save my soul.’ But, if you are continually disappointing the expectations of your God, shall not you also be disappointed? Shall his hopes be frustrated, and yours realized; more especially when his are founded on such a reasonable basis, and yours are altogether groundless? Ah! be assured of this, that God will have respect to none who do not reverence his dear Son; and that Jesus himself will say at last, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me.”]
2. Those who are endeavouring to fulfil the will of God—
[Thanks be to God! there are some who “honour the Son even as they honour the Father;” and whose delight it is to render him the fruits which he requires. Ye, beloved, shall be highly favoured of your God; for he has said, “Him that honoureth me, I will honour.” But shall ye receive honour from men? No, verily; for “the servant neither is, nor can be, above his Lord:” “if they called the Master of the house Beelzebub, much more will they those of his household.” “Marvel not then if the world hate you; but remember, that they hated Christ before they hated you:” and that, “if ye be hated for righteousness’ sake,” ye have reason to “glorify God on this behalf.” Only seek to express your reverence to Christ, not by needless singularities, but by solid and substantial piety; by bringing forth the fruits of righteousness to his praise and glory.]