09. Christ possesses divine authority
CHRIST POSSESSES DIVINE AUTHORITY.
Christ, in union of operation with the Father and the Holy Spirit, created the world; and held authority in common with them. Had creatures preserved order, and yielded obedience to their Creator, it is probable that the distinctions in the divine nature, which are manifested by the titles and characters of Father, Son and Holy Ghost, would have lain forever concealed from the view of created intelligences. Revelation has proved that it was the divine purpose to repair the ruins of the fall, and subdue all enemies. To effectuate this purpose it was necessary that different offices should be established, and different works be assigned to each of the sacred Trinity. This method is said to be necessary^ because this method was chosen; is revealed; and is in actual operation. Authority, by reciprocal consent, was given to each to act in his respective office. This giving and receiving of authority implies no superiority of nature in one; nor does it imply any essential loss or acquisition of power in the other. Christ’s official, or mediatorial authority commenced immediately after the apostasy. No communications have been made from heaven to this fallen world, excepting by him. The Son of God did not exercise mediatorial authority to the greatest extent till after his resurrection. The union of human and divine nature was essential to the complete filling of this office. Though there was no alteration in Christ’s divinity in the different stages of the work of redemption; yet there was alteration in his humanity. He was made perfect through suffering, (Hebrews 2:10.) When he had suffered the pains of death and had risen to life, he was fully capacitated; and he received authority for every part of the work of the mediatorial office. It was then he said, “AH power is given unto me in heaven and in earth.” This text ought to have been translated. All authority is given unto me in heaven and in earth. His divine power always was and always will be the same. But his mediatorial authority had its beginning; its progress; and it will have its consummation. When he shall have raised the dead; when he shall have “gathered together in one the children of God;” when all things are put under his feet, then will he give up his kingdom, his mediatorial kingdom to God, even the Father. Having accomplished his mediatorial work, having given up those, whom the Father had given him, he will relinquish all that rule and authority, which he received. “When all things shall be subdued imto him, then shall the Son also himself be subject unto him, that put all things under him, that God may be all in all.” Christ may be said to be subject to him, who put all things under him in a comparative view. In comparison with that mediatorial authority, which he once had, but which he relinquishes at the judgment day, he may be said to be subject; or subjects himself to that state, which he before occupied. When the work of redemption is completed; when that kingdom, which was purchased with the price of blood is given up, there will be no need of the intervention of a Mediator; those offices, which are peculiar to the work of redemption will cease; and God in plurality (D^1^N) who created the world will hold the reins of government. The kingdom of saints will be an everlasting kingdom; and the dominion over it, like the work of creation, may, with strict propriety be ascribed to the Father, the Son, or the Holy Spirit.
CHRIST POSSESSES DIVINE AUTHORITY. 121 Thus God will be all in all as he was before the apostasy. When it is said that all authority is given unto Christ, it is not designed to convey an idea that the Father and the Holy Spirit did not retain a?2i/ authority. The import of the text is, Christ received all authority, which was necessary to effectuate the work of redemption; that work, for which he came into the world. The word all is frequently used in the scriptures in a restricted sense.
It is necessary to take a more particular view of Christ’s authority, as it is exercised in the various departments of the mediatorial office. He exercises authority over holy and fallen angels. As they both affect his kingdom, it is pertinent to view his dominion in relation to them. “All authority is given unto me in heaven.” If this does not extend Christ’s authority to fallen spirits, other passages assign him this extent of authority. It was early predicted that Christ should bruise the serpent’s head. At a time the devil, under advantageous circumstances, tempted Christ. But with authority he repelled him and prevailed against him. At various times he cast out evil spirits, and sent them whither he pleased. At a time they called upon his name, that he would not torment them; and they inquired of him whether he had come to torment them before the time; which implied that there would be a time, in which he would have authority to torment them. When the seventy returned from their mission, they said unto Christ, “Lord, even the devils are subject unto us through thy name.” Christ took upon himself flesh and blood and suffered death, that through death he might destroy him that had the power of death, that is, the devil.
Christ has also authority over the holy angels.
God set his Son “far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come.” When Christ was upon earth angels ministered unto him. When he shall come to raise the dead and judge the world, angels will attend him; and he will send them to gather the elect from the four winds. The apostle Paul speaking of Christ says. “Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. God hath highly exalted him and given him a name, which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” The holy angels are concerned with the work of redemption. They desire to look into it.
They are ministering spirits, “sent forth to minister for them, who shall be heirs of salvation.” They are employed by the great Head of the Church as instruments in his work.
Christ’s authority in heaven extends to the sending of the Holy Spirit into this world to aid the work of redemption. John the Baptist foretold that Jesus would baptize with the Holy Ghost. Christ himself promised, that after his departure from the world, he would send the Holy Spirit. “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.” After Christ’s ascension, and agreeably to his declaration, he sent the Holy Spirit. At a time, when Peter was preaching Christ, “the Holy Ghost fell on all them that heard the word.” On the day of Pentecost, when the apostles were together, “there appeared unto them cloven tongues, as of fire, and it sit upon each of them. And they were all filled with the Holy Ghost.” These texts prove that Christ has authority to send the Holy Spirit into the hearts of sinners for their conversion; and into the hearts of saints for their comfort.
CHRIST POSSESSES DIVINE AUTHORITY. 123
All the prophets and apostles, which have taught mankind the will of heaven, were sent by Christ, and were under his authority. It was Christ, who appeared unto Moses, and sent him to lead Israel out of Egypt. It was Christ, who sent the Spirit of prophecy to the prophets, by which they taught the people, and foretold events. After Christ appeared in the world, in human flesh, he selected men, qualified them and commissioned them to preach the gospel. When Christ was teaching the multitude and his disciples, he said, “Neither be ye called masters; for one is your Master, even Christ.” Here the Savior claims an authority over men, which he did not allow to men. He called his twelve disciples unto him; gave them power against unclean spirits, to cast them out, and to heal all manner of sickness. He sent them forth; he directed them where to go; what to preach, and he foretold what would befall them.
He declares himself to be the Door, through which his shepherds shall go in unto the sheep. This denotes that they derive all their authority from him. The apostle Paul acknowledged that he received his commission from the Lord Jesus. “That I might finish my course with joy, and the ministry, which I have received of the Lord Jesus.’* The apostle Paul expresses entire dependence on Christ, for spiritual strength. He says, “I can do all things;” but he adds, ’Hhrougk Christ strengthening me.” When he besought the Lord that the messenger of Satan might depart from him, the Lord answered, “My grace is sufficient for thee; for my strength is made perfect in weakness.” The apostle adds, “most gladly therefore will I rather glory in my infirmities, that the ’power of Christ may rest upon me.” He acknowledges himself and the other apostles to be ambassadors for Christ. Paul and the other apostles, in their salutations to the churches to which they wrote, style themselves the servants or apostles of Jesus Christ.
124 CHRIST POSSESSES DIVINE AUTHORITY. The apostles not only received their ministry from the Lord Jesus, and acted under him; but they must give an account to him. The Master of these servants will return and reckon with them. They must stand before the judgment seat of Christ. The Lord said to his disciples, “Watch ye therefore, and pray always that ye may be accounted worthy... to stand before the Son of man.” The apostle Paul said, “To me it is a very small thing that I should be judged of you or of man’s judgment. He, who judgeth me is the Lord;” that is, Christ.
Christ possesses a decided and a distinguishing superiority over his prophets, priests, and apostles. The apostle, contrasting him with Moses, gives him a striking pre-eminence. “This man, (said he, speaking of Christ) was counted worthy of more glory than Moses, inasmuch as he, who hath builded the house, hath more honor than the house.” If the prophets had the distinguishing honor of foretelling the advent of the Messiah, he had the greater honor of being the object of their predictions. The priesthood under the law, was temporary and mutable; but Christ had an unchangeable priesthood. The priests, who attended at the altar, offered sacrifices continually for the people; and they first offered sacrifice for themselves. But their sacrifices could not take away sin. Christ “needed not as those high priests, to offer up sacrifice first for his own sins and then for the people’s.” “But after he had offered one sacrifice for sins, for ever sat down on the right hand of God. For by one offering he hath perfected for ever them that are sanctified.” The apostles acknowledge Christ’s superiority. He is the great, the chief Shepherd. They are subordinate shepherds. They feed the sheep, which he purchased. The apostle saith, “we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.” He appeared to glory in CHRIST POSSESSES DIVINE AUTHORITY. 125 humbling himself, and in ascribing all excellence and authority to his divine Master. The kingdom of Christ will not be perfected till he has raised the dead. His mediatorial authority therefore, embraces the resurrection. When he was upon earth he gave evidence of this authority. In several instances he raised the dead. Of himself he said, “I have power to lay down my life, and I have power to take it again.” “Destroy this temple, and in three days I will raise it up. But he spake of the temple of his body. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.” Jesus saith of himself, “I am the resurrection and the life. I say unto you the hour is coming and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” This is the testimony, both by word and deed, which Christ has given of himself respecting the resurrection of the dead.
Some passages of scripture ascribe resurrection of the dead to the Father and to the Son indiscriminately. “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will.” Christ, when he was upon earth, raised certain individuals from the dead. As he performed this same kind of work, which the Father had performed; as he performed it in cases, in which he would, there was the highest evidence that he possessed divine power and divine authority. When the resurrection is attributed exclusively to the Son of God it is the general resurrection at the last day.
After Christ has raised the dead, he will sit in judgment, and pass sentence upon their characters. Christ saith all things are delivered unto me of my Father. The apostle Paul saith, “He hath appointed a day in the which he will judge the world in righteousness by that man, whom he hath ordained. He commanded US to preach unto the people and to testify that it is he, which was ordained of God to be the Judge of quick
1^6 CHRIST POSSESSES DIVINE AUTHORITY. and dead. We shall all stand before the judgement seat of Christ. Before him shall be gathered all nations, and he shall separate them one from another as a shepherd divideth the sheep from the goats. The Father judgeth no man but hath committed all judgment unto the Son.” When Christ passes sentence on the human race, he has authority to confer reward on the righteous, and inflict punishment on the wicked. “Before him shall be gathered all nations, and he shall separate them one from another as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on the right hand, come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Then shall he say unto them on the left hand, depart from me, ye cursed into everlasting fire, prepared for the devil and his angels.
These shall go away into everlasting punishment, but the righteous into life eternal.” Near the close of the volume of inspiration Christ saith, “Behold I come quickly and my reward is with me, to give every man as his work shall be.” Many other passages might be produced in further proof that Christ has authority to raise the dead and to administer retribution.
Because all authority was given to the Son; because he was made better than the angels, and appointed heir of all things; because the Father committed all judgment unto the Son and hath ordained him for this purpose, it has been inferred that he does not possess inherent qualifications for these great works and elevated offices; that he is only constituted to these works and offices; and endued with divine communications superior to those made to the prophets. The great superiority which Christ holds over all the prophets and apostles affords but little ground for comparison. In comparison with angels, he hath obtained by inheritance a more excellent name than they. By inheritance be hath obtained a divine name. If it CHRIST POSSESSES DIVINE AUTHORITY. 127 be by inheritance, it is by right, not by favor or reward.
If the Father and the Son are two separate and distinct beings, and the Father should communicate his fullness to the Son, the Son would possess the sum total of divinity; and the Father would retain only his name, without one divine attribute. He would possess no power to recall that fullness, which he had imparted. To have authority over all things in heaven and in earth; to have the government of angels and the power of sending the Holy Spirit; to have the superintendence of the Church universal and the direction of all its ministers; to raise the dead; to judge the world; to distribute reward and punishment proportionate to every character, must require attributes, mediately or immediately, which are divine. Christ, in all his works, appeared to act by his own power. His language was, “I will, be thou clean. Arise and walk. Thy sins are forgiven thee. Young man, I say unto thee arise. Lazarus, come forth.” This is not the language of dependence. This is not the language of borrowed power. When the apostles wrought miracles, they attributed the efficiency to Jesus Christ; and they wrought in his name. When Peter was about to heal a lame man, he said, “In the name of Jesus Christ of Nazareth, rise up and walk.’“ To Eneas, who was sick of the palsy, he said, “Jesus Christ maketh thee whole.” Before he raised Dorcas, he prayed. When Paul healed a lame man, and the people reputed him as a god, he disclaimed the title, and arrogated no superior power to himself. It would have been highly improper for them to attribute their efficiency to Christ, if he had not an efficient power in himself.
It is hard to conceive why God should appoint a creature; vest him with authority; endue him with powers for the purpose of performing works and sustaining offices in the scheme of redemption, which divinity alone can perform and sustain. When the supreme power of a nation appoints a minister to treat 128 CHRIST POSSESSES DIVINE AUTHORITY with another, he vests him with authority for the purpose; but he furnishes him with no extraordinary qualifications. When God appointed the Son to mediate between him and a rebellious world, he gave him authority to do the duties of that office. But he communicated to him no divine powers. For he needed no such communication. He was in his own nature, adequate to all the works, which were peculiar to a Redeemer. He knew the will of the Father; and what would satisfy his law. He knew all things in heaven and on earth. He knew what was in man; and he selected and qualified individuals, who acted under him in the great work of salvation. He had power in himself not only to lay down his own life and take it again; but he had power to raise the dead; and destroy him, that had the power of death. As he knows all things, and as he is righteous, he is competent to pass final judgment upon the human race, and distribute reward and punishment. Having power in his own nature to do these things, he did not need that any communications of divine power should be made to him. He only needed authority, that is, the appointment or consent of the Father to act in this capacity.
There appears to be no necessity that God should deputise a creature to do those divine works and sustain those divine offices, which Christ did and sustained.
It appears that God might as well directly commission his ambassadors to publish the gospel and officiate in the church, as select one from his creatures and authorize him to commission them for this important work. When the chief magistrate of a state or nation appoints officers to act in various departments, and authorizes them to appoint subordinate officers, it is because he cannot attend to so great extent of business himself. But the divine Being is not circumscribed in his nature, nor limited in his attributes. His eye discerns all things. His power sustains all things. His wisdom directs all things. He needs no assistance. He admits CHRIST POSSESSES DIVINE AUTHORITY. 129 no partner on his throne. He communicates no divine prerogative to his creatures. It is not disputed that God employs agents; that he employs angels and men. But there is no evidence that he employs one to send another. If apostles were authorized to ordain others to the work of the Christian ministry, they ordained those only, who appeared to them to be sent of God.
It is as easy for the divine Being to send ambassadors by his immediate power, as it would be to send them mediately by a delegated agent. It would be as easy for him to raise the dead and judge the world by his own immediate act, as it would be to do the same through the medium of one of his creatures.
There appears to be a striking impropriety that God should ordain any one of his creatures to do the works, and to do them in the manner, in which Christ did them. As great works as ever have been done are attributed to Christ; and there are no works to be done, which are mentioned in the scriptures, greater than those which he will do. These works he did, or will do, in his own name and by his own power. When any of mankind have performed works superior to human power, they gave decided evidence that the power was of God. If God communicated to Christ a power to work in his own name, he communicated an independent power. This is an essential attribute of the Deity. It is impossible to communicate divine attributes. As well may divine nature be destroyed, as divine attributes be communicated.
Many things are said of Christ, which appear to give him an inferiority to the Father. He increased in wisdom. Speaking of the end of the world he says, “Of that day and that hour knoweth no man, no not the angels, which are in heaven, neither the Son, but the Father.” “I seek not mine own will, but the will of the Father, which hath sent me.” The time will come, when he will give up all authority and himself become subject. If these and the like passages gave the only characteristic features of the Savior, it might well be supposed that he was inferior, infinitely inferior to the Father. But other texts attribute to Him the highest degree of knowledge; they attribute to him every divine attribute. They not only style him King; but they give him a kingdom; yea, an everlasting dominion. When Christ is viewed in his humanity and in his mediatorial office, these difficulties, these seeming contrarieties vanish. “The man Christ Jesus increased in knowledge and wisdom. When he was baptized, the Holy Ghost descended upon him. When he departed from Jordan he was full of the Holy Ghost. He was led by the Spirit into the wilderness. God gave the Spirit, not by measure unto him. He anointed him with the oil of gladness above his fellows.” These texts give abundant evidence that the Holy Spirit was bestowed in more copious effusions upon Jesus than upon the prophets or apostles. The descent, or unction of the Holy Ghost at his baptism was an inaugural rite to his office. In ancient times, kings and priests were introduced into their respective offices by the application of the anointing oil. As a prototype of these distinguished characters he was visibly introduced into his office by the anointing of the Holy Spirit. Christ, as a man, needed the extraordinary influence of the Spirit as much as any king, prophet, or priest; and in the performance of the duties of his offices, he received a greater degree of the Spirit’s influence than they. The descent of the Holy Ghost upon Jesus Christ did not convey divine nature to him. The Son of God was united to the Son of man. During this union he received the influence of the Holy Spirit. After his baptism, after his consecration to his office, it is recorded of him that he was full of the Holy Ghost.
Christ, in his mediatorial office is subordinate to the Father. By mutual consent he has taken this place. But the order of offices does not derogate from his divinity.
CHRIST POSSESSES DIVINE AUTHORITY. 131 When it is brought into one view that Christ had authority over the angels; authority to send the Holy Spirit; authority to send apostles and ministers, till the end of time, to preach the gospel for the edification of the church; authority to forgive sins, to raise the dead, to judge the world, and to give reward and punishment, there is evidence that there was ground in his nature for possessing such authority. There is evidence that he is divine.*
• There is a difference between t^oua-U and (Ty va^u/c; between authority and power. By observing this difference, we shall discover additional light on the subject.
Power may be greater than authority; but authority cannot be, strictly speaking, greater than power. Both are transferable. Both were communicated to the apostles by the Lord Jesus. They were enabled, and they were authorized to work miracles. Power was communicated to Jesus. In his human nature he was capable of receiving foreign aid and support; and he actually received them When he was in agony, “there appeared an angel unto him From heaven strengthening him.” Peter, preaching to Cornelius, said, *’Ye know — how God anointed Jesus of Nazareth with the Holy Ghost, and with power, {S’wa.y.u.) This consecrating unction was communicated to him at the time of his baptism. The giving of the Spirit to him without measure endued him with an ability, which did not belong to his human nature.
Christ, speaking of his authority, says, “All /(ower {i^ouaia.) is given unto me in heaven and in earth.” Matthew 28:18. “And hmh given him authority to execute judgment also.” John 5:27. “As thou hast ^we/i h\m. power (i^oiktUv) overall flesh.” John 17:1-26 :’2. Other texts of scripture are of similar import. “And there was given him dominion and glory and a kingdom.” Daniel 7:14. “The Father loveth the Son and hath given all things into his hand.” John 3:35.
“Ail things are delivered to mc of my Father.” Luke 10:1-42 :’22. ’Thou hast put all things in subjection under his feet.” Hebrews 2:8. This official authoi-ity Christ received from the Father. But the giving of authority does not imply the communication of any new powers. Authority is a hberty to exercise one’s powers in a particular way for a particular purpose. When Christ received authority, it did not imply that he received extraordinary qualifications. It rather implied that he possessed the necessary qualifications for his office. When Peter spoke of the anointing of Jesus with the Holy Ghost and with power, he spoke of it in connection with his death and resurrection. It is natural, therefore, to infer that it was the man, Jesus, who was thus anointed. The apostle to the Hebrews, quoting a passage from the forty -fifth Psalm, describes the same unction. “God, even thy God, hath anointed thee with oil of gladness above thy fellows.” His fellows were prophets and priests, who wet-e anointed with oil, and with the gilts of the Spirit. It was only in respect to the humanity of Christ, they could be called his fellows; and in this nature lie received greater communications of the Holy Spirit than they. But it was not in this nature the angels of God were commanded to worship him. It was not in this nature he inherited a more excellent name than they. It was not in this nature he upheld all things by the word of his power. It appears, therefore, that he had another nature besides that which was anointed with the Holy Ghost and with power.
While we find that an angel strengthened the humanity of Christ; and that the Spirit communicated to it a supernatural power, and that he received official authority from the Father, wc find him possessing a power, which appears to be underived and independent. Christ speaks of a glory he had with the Father before the world was. He does not intimate that this glory was given him. In the course of his address to his Father, he says, “The glory, which thou gavest me, I have given them “ The glory, which he gave them, was the influence of the Spirit, which enabled them to do extraordinary works. The glory, then, which was given him, was the anointing of the Holy Ghost. But he had a glorv 132 CHRIST POSSESSES DIVINE AUTH<i>RITY- prior to this period; a glorj, which was before the world. This could not be the self same glory, which was communicated to him m the flesh. Because glory or power was given to the man Christ Jesus, it does not follow that the Lord from heaven had his glory or power by gift, or by derivation.
Christ, in the continuation of his prayer for his disciples, says, “Father, I will that they also, whom thou hast given me be with me where I am, that they may behold my glory, which thou hast given me.” From this part of Christ’s prayer, it has been inferred that this glory, which was given him was the same, which he had with the Father before the world was. Whether this is true or not, there is no apparent connection between the premises and the conclusion.
These glories, which he mentions in the different parts of his prayer belong to two different states, or periods. One belongs to that state, in which he was before he came to this world; the other belongs to that state, in which he is after he has returned to heaven with the trophies of his victory. To infer something immediately from one state respecting the other, is very far from correct reasoning. The scriptures state that he is to receive glory in consequence of his incarnation and humiliation. The apostle Paul, speaking of him in the form of a serTant, and obedient unto death, saith, “Wherefore God also hath highly exalted him, and given him a name, which is above every name, that at the name of Jesus every knee should bow.” Again he saith, “We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor.” From this statement of the apostle it appears, that Christ has a glory since his incarnation, which he had not before; and that he receives this glory as a reward for his work of redemption. From this view of the subject it appears that Christ has an essential glory, which he originally had with the Father; and that he has an acquired glory, which was given him tor establishing a kingdom and bringing it to a state of blessedness.
It is readily admitted that Christ received power, from the Holy Spirit, in his human nature; and received authority-, from the Father, in his mediatorial capacity. This reception of power and authority has given rise to the opinion Ihat Christ is absolutely dependent on, and inferior to, the Fatlier. Whether this opinion is correct or not, it does not conclusively follow from the premises.
Because Christ possessed human nature, and received power from heaven in that nature, it does not follow that he does not possess another and a higher nature. The scriptures abundantly testify that the material nature of man is mortal.
Rut it would not be correct to infer that he had no other than a material nature; and that he was wholly mortal. But this inference would be just as conclusive, as the inference that Christ is only human, because the scriptures testify of this humanity. Because the chief Magistrate of a nation commissions certain officers, and authorizes them to do particular duties, it does not follow that their natures are inferior to his. Because Christ is commissioned and authorized by the Father to perform the duties of an office, to which he was appointed, it does not follow, by pnrity of reasoning, that his nature is inferior to the Father’s. Other testimonies beside those, which relate to his humanity and mediatorial office, must be produced to ascertain what was that nature, which he possessed, when he had glory with the Father before the world was, or the nature, which was united with the man Christ Jesus.
Christ, speaking of his coming to raise the dead, says, “They shall see the Son of man coming in the clouds of heaven, with power ((Tuva^iy’) and great glory.
If this be a work, which belongs to his office, it does not follow that this power was to be given to him. As there is no intimation that he received this power from the Father, it is natural to infer that he was to come with his own underived power. When i^oua-nt, authority is applied to Christ in the New Testament,’ it is generally expressed or implied that it was^itewhim. Wlien J^uv^t/xic, power, is applied to him, it is neither expressed, nor implied that it was given him, excepting when he was consecrated to the priest’s office by the anointing of the Holy Spirit. This unction was evidently imparted to his human nature. The manner of Christ’s performing miracles is an evidence that Yn^ power was not given him. At a wedding in Cana of Galilee he turned water into wine. It is recorded, “This beginning of miracles did Jesus in Cana of Galilee, and shewed forth his glory. If this miraculous power had been given hin> by the Father, it is not strictly true that he manifested his glory; for it was his Fathers ginry. When the prophets and apostles wrought miracles, it never was recorded ofthenA that they manifested or shewed forth their glory.
CHRIST POSSESSES DIVINE ATUTHORITY. 133 When Chi-ist wrought miracles, he appeared to work in his own name and by his own power. His prayer at the grave of Lazarus does not militate against this opinion. He was wont to pray. In his human nature, and in his mediatorial capacity, there was an evident propriety in his making intercession with the Father.
Before he raised Lazarus, “Jesus lifted up his eyes and said, Father I thank thee that thou hast heard rae; and I know that thou hearest me always; but. hecause of the people, which stand by, J said it, that they may helieve that thou hast sent me.” This is a prayer of thanks. It contains no request for favor, or for extraordinary pOYwer to perform this miracle. He gave thanks to the Father that he had heard him. It is natural to suppose that he gave thanks for what he had said he was glad, or rejoiced, in the former part of the chapter. When Jesus heard of the sickness of his friend, he said, this sickness is not unto death, but for the glory of God; that the Son of God might be glorified thereby. This â- was X.\\Q intent of his sickness. Instead of going directly to visit and heal his sick friend, “he abode two days still in the same place where he was.” When he knew that he was dead, he stated the fact to his disciples; and he added, “/ am glad for your sakes that J was not there, to the intent ye may believe.” It was for the opportunity of glorifying himself and of producing conviction in his disciples that he was the Son of God; that he h.ad life in himself and quickened â- whom he would, that he was glad. It appears that it was for this opportunity he prayed; that it was for the hearing of this prayer; for the occurrence of this opportunity he gave thanks at the grave of Lazarus. This was the cause of his gratitude. But he said it, i. e. he gave thanks because of the people that stood by, that they might believe that the Father had sent him. By this act of prayer and the acceptance of it, he manifested the union of wilTand operation, which subsisted between him and the Father. But there is not the least intimation, nor evidence that he asked [ov po-mcr. When the prophets and apostles wrought miracles, they gave decisive evidence that the power was not of themselves, but of God.
“As the Father hath life in himself, so halh he given to the Son to have life in himself,” John 5:1-47 :’26. From this passage it is inferred by some that the Father gave /)otDer to the Son to raise the dead. The inference is not conclusive; and the sentiment appears to be unfounde<l. The life, which the Father had in himself was an eternal independent life; or it was the power of communicating life in any period of eternity. Either is a divine attril)ate and cannot be communicated to a creature. But this is not the intent of the text The import of it appears to be this. As the Father hath power in himself of giving life, so he hath given authority to the Son, to exercise the same power, which he has in himself. That the gift, which the Father made to the Son was authority, not poiuer, is evident from the following vei’se. “And hatli given him authority to execute judgment also. It ajipears that the same qualification, which was necessary for executing judgment, was also necessary lor raising the dead. As the ((ualification requisite for doing the former was authority, it is inferred that the same qualification was necessary for doing the latter. When Christ had received this authority, it was then true, “As the Father raiseth up the dead and quickenethtliem, even so the Son quickeneth whom he will.”
Jesus Christ calls himself Z/je Life; the resurrection and the life. St. John says, “In him was life; and the Life was the light of men. The life was manifested and we have seen it; and bear witness and siiew unto you that eternul Life, ivhich -was with the Father, and was manifested unto us.” If Christ had not life in himself, and had not power in himself to communicate it, (here appears to be no propriety, no pertinence in calling him the Life. St. John calls this Life, eternal Life, which was with the Father. By this name he meant Christ; for, said he, ’we have seen it; and it was manifested unto us.” If he was with the Father, and was eternal, he had the same power to communicate life, which the Father had.
Jesus Christ had authority to forgive sins. This work belongs to his mediatorial oflfice; and, of course, his authority to do it was given him. He exercised this authority when he was upon earth. At a certain time “They brought to him a man, sick of the palsy, lying on a bed; and Jesus, seeing thtir faith,.said unto the sick of the i>alsy, son, be of ii;ood cheer, thy sins be forgiven thee. And behold, certain of the scribes said within themselves, this man bLisphemeth.
“Xnd Jesus knowing their thoughts, said, wherefore think ye evil in your hearts; for whctiier is it easier to say, thy sins be forgiven thee, or to say, arise and 134 CHRIST POSSESSES DIVINE AUTHORITY.
•walk. But that ye may know that the Son of man hath power (e^oya-iav autlioiity) on earth to forgive sins (then saith he to the sick of the palsy) arise, take up thy bed, and go into thine house.” From this account, it is inferred by some that the forgiving of the sins of the paralytic man was nothing more than the removing of his disorder; and that the power Christ exercised on this occasion, did not belong to his nature; but it was given him. In answer to this, let it be observed, that the cures, which Christ wrought upon invalids, appear to have been generally accompanied, or followed by a spiritual cure upon the subject.
Admitting this to be fact, it would be generally of the same import, whether Christ said to an impotent person, thy sins be forgiven thee, or to say, arise and walk. Besides, Christ sometimes declared forgiveness of sins, when no bodily disease existed in the object; at least, when no bodily disease was named. A certain woman, who was a sinner, went to Christ; washed his feet with tears; and wiped them with her hair. She kissed his feet and anointed them. Christ said unto her, “Thy sins are forgiven. — Thy faith hath saved thee.” This is not a solitary case of forgiveness for sin through faith in Christ. Pardon of sin through faith in the Lord Jesus is a prominent doctrine of the New Testament. When Jesus met Saul of Tarsus on his journey to Damascus, he commissioned l»im to be a minister to the Gentiles, ••that they may receive forgiveness of sins and inheritance among them, which are sanctified by Jaith that is in me.” It would seem strange that faith in Christ should be a condition of forgiveness, if he had not \>»wer in hUnse If to forgive. It is the office of Christ to pronounce sentence upon the human race in the day of judgment; as it is his prerogative to give reward to the righteous, it appears rational that he should forgive their sins. There is no intimation given that he depends on foreign power for assistance in performing the duties of this high and important office. When he forgave sins here upon earth, he spoke not the language of dependence. When he awards retribution to the human race at the great last day, he is represented a King, speaking the language, not of borrowed power, but the language of divine sovereignty.