João 8:56

DISCOURSE: 1657
ABRAHAM’S VIEWS OF CHRIST

João 8:56. Your father Abraham rejoiced to see my day: and he saw it, and was glad.

ONE cannot read any of our Lord’s discourses without seeing the need of a spiritual discernment. For want of it, his hearers could not understand his plainest assertions. It being his object to convey spiritual instruction, he used such expressions as were suited to that end: but his hearers annexed only a carnal sense to them, and therefore conceived of him as talking like a maniac; “Thou hast a devil, and art mad.” One expression in particular gave them the highest offence: he had said, “If a man keep my saying, he shall never taste of death:” this they interpreted as relating to the death of the body; and, well knowing that Abraham and the prophets had all died, they could not endure such arrogance as that assertion implied; since it, in fact, exalted him above Abraham himself. Though they misconstrued his meaning, our Lord would not deny the inference which they drew from his words; but, on the contrary, confirmed it; and told them, that, contemptible as they thought him, Abraham himself had “eagerly desired to see his day [Note: This must be the sense of ἠγαλλιάσατο in this place; else there would be a manifest tautology.],” and, on being favoured with a sight of it, “had greatly rejoiced.” At this they stumbled still more: and, on being further assured by him that he existed before Abraham was born, they took up stones to stone him.

In the assertion before us, however ridiculous it appeared to their carnal apprehensions, is contained a most important truth: to illustrate which, we shall shew,

I. What were Abraham’s views of Christ—

To mark this with precision is no easy matter. If we suppose that Abraham understood the types as we do, his views of Christ were complete indeed: for, from the appearance of Jehovah to him in human shape [Note: Gênesis 18:2; Gênesis 18:22; Gênesis 18:25; Gênesis 18:27; Gênesis 18:30.], he would behold the incarnation of Christ; and from Melchizedec, to whom Abraham himself offered tithes of all that he possessed, and from whom also he received a blessing [Note: Gênesis 14:17.], he would know the everlasting priesthood of Christ, and the necessity of depending on him for all spiritual blessings. Moreover, from his being ordered to offer Isaac upon an altar on Mount Moriah (the very place where Christ was afterwards crucified;) and from Isaac being restored to him, when in Abraham’s purpose he was already dead; he would learn the sacrifice of Christ by the hand, as it were, of his own Father [Note: Isaías 53:10.], and his resurrection from the dead. And as he is said to have made this offering “by faith,” and to have “received his son from the dead in a figure,” we are by no means certain that he did not see the mystery contained in that remarkable transaction [Note: See Hebreus 11:17.]. But we wish always to lean to the safe side in our interpretations of Holy Writ, and rather to assert too little than too much: we therefore content ourselves with ascribing to Abraham such views only as the New Testament writers have clearly assigned to him. He saw then,

1. The person and work of Christ as a Saviour—

[He saw that there was some particular person who should spring from him, distinct from, and superior to, all his other descendants [Note: Gálatas 3:16.]. He saw that the covenant which God had condescended to make with him was confirmed and ratified in that particular individual [Note: Gálatas 3:17.]. He saw that that person was to be a source of blessings to mankind; and that, not to one nation only, but to all the nations of the earth. He saw, that though the land of Canaan was promised to him and his posterity, this was not the only, or the chief, blessing which they were to inherit: on the contrary, he regarded Canaan only as a type of a better inheritance [Note: Hebreus 11:9; Hebreus 11:13.]; and saw distinctly, that grace and glory were the special benefits which the promised Seed should obtain for them [Note: Lucas 1:68. Compare with Gálatas 3:14; Gálatas 3:18.]. Whether he knew precisely in what manner Christ was to obtain these things for us, we do not undertake to determine; but that Christ was to be the one fountain of these blessings to the world, he knew assuredly: for on that very truth he grounded all his hopes of salvation.]

2. The method of a sinner’s justification through him—

[We are continually told, “that Abraham’s faith was counted to him for righteousness.” But was it the act of faith that constituted his justifying righteousness before God? If so “he has whereof to glory;” (in direct opposition to St. Paul’s assertion); and he was saved by works, and not by faith only [Note: Romanos 4:1.] (for faith, as an act of our own, is a work, as much as love, or any other act). No: it was by the object of faith that he was justified, even by that promised Seed, who died for him upon the cross: and it was to that promised Seed that he looked for a justifying righteousness before God [Note: Romanos 3:21; Romanos 5:18.].

It may be said, in opposition to this, that St. James says he was justified by works, and particularly by offering up his son Isaac upon the altar [Note: Tiago 2:21.]. But a very little consideration will suffice to shew, that he does not contradict the assertions of St. Paul. When was Abraham justified? I answer, the very moment he believed the declaration of God with respect to the promised Seed [Note: Gênesis 12:1; Gênesis 15:5.]. But this was long before any of those acts of obedience for which we might suppose him to have been justified: it was no less than twenty-four years before he was circumcised [Note: Compare Gênesis 12:4. with 17:1, 24 and Romanos 4:9.]: and consequently, forty, if not fifty, years, before that act of obedience which St. James refers to [Note: Gênesis 22:1.]. This indisputably proves, that the offering up of Isaac was not the ground of his justification before God; but that it was only an evidence of the truth and sincerity of that faith whereby he was justified. The righteousness of Christ was that by which he was justified; his faith was only the means of his justification; and his works were the evidence of his justification: by faith he apprehended Christ; and by offering up his son (from whom Christ was to spring), he shewed the reality and strength of his faith.

This great truth, that we are justified by faith in the Lord Jesus Christ, is the one grand point in which the whole Gospel centers: and this point Abraham saw, not only in reference to himself, but in reference also to the whole world; as well those who should not derive their natural descent from him, as those who should [Note: Gálatas 3:8.]. Other things he might see more or less distinctly; but this he saw as clearly as we ourselves can do; yea, happy would it be for many, if they saw it half so clearly as he did [Note: Romanos 4:18.]

From knowing what his views of Christ were, we shall be at no loss to say,

II.

Why he so exulted in them—

Though we should estimate his knowledge by the lowest standard, the event which he foresaw could not fail of being a source of much joy to him,

1. Because of the mystery contained in it—

[Frequently does St. Paul characterize the Gospel as a “mystery that from eternity was hid in the bosom of God,” and as containing “all the treasures of wisdom and knowledge [Note: Colossenses 2:3.].” Another Apostle represents the very “angels in heaven as desiring to look into it,” and to search out, if possible, its immeasurable extent [Note: 1 Pedro 1:10.].

Do we wonder then that Abraham rejoiced in the manifestation of this to his soul? To see such a display of the divine perfections, all exhibited in the person of one who should spring from his loins; to see a descendant of his own effecting what all the angels in heaven would in vain have endeavoured to effect; to see him, by his own obedience unto death, bringing more honour to God than all the obedience of angels ever brought, and more good to man than he would have enjoyed if he had never sinned at all; I say, to see such “a day” as this, might well fill him with all the rapture that feeble mortality could sustain. When this mystery began to be more fully manifested in the incarnation of Christ, a multitude of the heavenly host, astonished, as it were, at the display of the Divine glory, commenced a new song, saying, “Glory to God in the highest, and on earth peace, good-will towards men.” And from that period it has been the one theme of praise and adoration among saints on earth and saints in heaven. Yea, so glorious, so inexhaustible is the subject, that after millions of years it will be as new and interesting as ever: and to all eternity, notwithstanding it will be progressively unfolded to the admiring universe, it will be found to have a length and breadth, a depth and height, that can never be explored.]

2. Because of the benefits conveyed by it—

[If he had only his own personal benefit in view, he could not but rejoice: for, what an amazing benefit is it for a guilty creature to say, “Behold, God is my salvation: I will trust, and not be afraid: for the Lord Jehovah is my strength and my song, he also is become my salvation [Note: Isaías 12:2.]!” It is not possible for any one to have this sweet assurance, and not adopt the language of exultation actually used by the Church of old, “I will greatly rejoice in the Lord: my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels [Note: Isaías 61:10.].” Indeed it is said of every believer, that “though lie has not personally seen Christ, yet he cannot but rejoice in him with joy unspeakable and full of glory [Note: 1 Pedro 1:8.].” But doubtless he looked to the salvation of a ruined world: and what joy must not that excite! See in what raptures David was, at the prospect which was opened to him [Note: Salmos 98. Read, and quote, the whole psalm.]! See how, at the period of our Saviour’s advent, every heart rejoiced! how Mary exclaimed, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour!” how the embryo infant, of six months’ existence only in the womb of Elizabeth, leaped for joy at the approach of the blessed Virgin, in whom the Saviour was but just formed [Note: Lucas 1:44.]! Hear, at the time of his nativity, with what ecstatic joy the angels proclaimed his advent, “Behold, I bring you glad tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord [Note: Lucas 2:10.]!” Hear how every person, to whose ears it was at all welcome, exulted in it! how Zacharias “blessed God;” and Simeon desired his dismission from the body, accounting that he had attained all that was valuable in life, now that he had seen and embraced the infant Saviour [Note: Lucas 2:27.]! Behold, when salvation by Christ was proclaimed on the day of Pentecost, how all the converts forgot every personal concern, and spent all their time in blessing and praising God [Note: Atos 2:44.]. So it was, wherever the glad tidings were proclaimed [Note: Atos 8:8; Atos 8:39.]. No wonder then it was so with Abraham, when he heard, as it were, an universal jubilee proclaimed: his heart at least, if not his lips, gave vent to its feelings, in the expressive language of the prophet, “Sing, O ye heavens, for the Lord hath done it: shout, ye lower parts of the earth; break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Israel [Note: Isaías 44:23.].”]

We cannot conclude without inquiring, What effect has the arrival of this day on you [Note: If this be preached on Christmas-day, it will admit of that application. But the true reference is to the gospel-day.]?

[How many who live under the meridian light of the Gospel have never yet attained the knowledge nor the joy that Abraham possessed, though he lived two thousand years before the Lord Jesus came into the world! The greater part of those who bear the Christian name, even when commemorating the Saviour’s advent, celebrate it only in a way of carnal feasting; thus making his being “manifested to take away our sins” an occasion of multiplying their transgressions against him. But woe be to those who so mock and insult the Saviour of the world: truly their mirth will have a very different issue from what they expect. I call upon you then to examine, what effect the contemplation of this mystery has produced on you? Has it filled you with admiration, and gratitude, and joy? and does this effect of it remain upon your mind from day to day? Tell me, if Abraham so exulted in it when he saw it only prospectively, and at the distance of two thousand years, should you view it with indifference, who are privileged to behold it in its meridian splendour? Methinks the frame predicted by the Prophet Isaiah, should be that of every soul amongst you: “It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us; this is the Lord; we have waited for him; we will be glad, and rejoice in his salvation [Note: Isaías 25:9.].” My dear brethren, be not satisfied, if this be not your experience: be assured, you know nothing of the Saviour’s love, nothing, at least, as you ought to know it, if it have not produced this effect upon you. If you be Abraham’s children, you will “walk in the steps of your father Abraham,” believing in Christ, and rejoicing in him; not indeed in the prospect of his advent in the flesh, but in the prospect of that day which is now fast approaching, when all, both Jews and Gentiles, shall be gathered to him, and all flesh shall see the salvation of God — — — You will also look forward to that day, when he will come again in the glory of his Father, and of all his holy angels, to judge the world—for ever to be glorified in his saints, and admired in all them that believe.”]