Again, we "glory in Christ Jesus." Christians are rich and great, because Christ Jesus a.s.sumes a place in their mind and life, such as makes them partakers of all spiritual blessing in Him. They glory, not in what they are, or do, or become, or get, but in Christ. Glorying in anything implies a deep sense of its wonderfulness and worth, along with some persuasion that it has a happy relation to ourselves. So Christ is the power and wisdom of G.o.d, the revelation of the Father, the way to the Father, the centre of blessing, the secret of religious restoration, attainment, and success: and He is ours; and He sets the type of what we through Him shall be. To glory and triumph in Christ is a leading characteristic of Christian religion.

And so, then, we "put no confidence in the flesh." If in Christ, under the revelation which centres in Him, we have found the way to G.o.d and the liberty to serve G.o.d, then all other ways must be for us _ipso facto_ exposed and condemned; they are seen to be fallacious and fruitless. All these other ways are summed up in "the flesh." For the flesh is human nature fallen, with the resources which it wields, drawn from itself or from earthly materials of some kind. And in some selection or combination of these resources, the religion of the flesh stands. The renunciation of trust in such ways of establishing a case before G.o.d is included in the acceptance of Christ's authority and Christ's salvation. This condemns alike the confidence in average morality, and that in accredited ecclesiastical surroundings. It condemns confidence in even the holiest Christian rites, as if they could transfer us, by some intrinsic virtue, into the Kingdom of G.o.d, or could accredit our standing there. The same holds of confidence in doctrines, and even of confidence in sentiments. Rites, doctrines, and sentiments have their place of honour, as lines in which Christ and we may meet. Otherwise they all fall into the category of the flesh. Many things the flesh can do, in worship as in other departments; but it cannot attain to the worship that is by the Spirit of G.o.d. Much it can boast of; but it cannot replace Immanuel; it cannot fill the place of the reconciliation and the life. When we learn what kind of confidence is needed towards G.o.d, and find the ground of it in the Christ of G.o.d, then we cease to rely on the flesh.

At this point the Apostle cannot but emphasise his own right to speak.

He appeals to his remarkable history. He knows all about this Judaic religion, which glories in the flesh, and he knows also the better way.

The experience which had transformed his life ent.i.tled him to a hearing; for, indeed, he, as no man else, had searched out the worth of both the ways of it. So he is led into a remarkable testimony regarding the nature and the working forces of true Christian religion. And this, while it serves the purpose of throwing deserved disgrace on the poor religion of Judaising, serves at the same time a higher and more durable purpose. It sets the glory of the life of faith, love, and worship, against the meanness of all fleshly life whatever; and thus it vividly impresses on all hearers and readers the alternatives with which we have to deal, and the greatness of the choice which we are called to make.

If Paul decries the Jewish glorying in the flesh, it is not because he lacked ground, that had enabled him to cherish it and might enable him still to do so. "I also have material enough of fleshly confidence:--if any other thinks to have confidence in the flesh, I more." Then comes the remarkable catalogue of the prerogatives which had once meant so much for Saul of Tarsus, filling his heart with confidence and exultation. "Circ.u.mcised the eighth day"--for he was no proselyte, but born within the fold: "of the stock of Israel"--for neither had his parents been proselytes: in particular, for he was one whose pedigree was ascertained and notorious, "of the tribe of Benjamin": "an Hebrew of Hebrews"--nursed and trained, that is to say, in the very speech and spirit of the chosen people; not, as some of them, bred up in a foreign tongue, and under alien influences: "concerning the law, a Pharisee"--that is, "of the strictest sect of our religion" (Acts xxvi.

5); for, as a Pharisee, Saul had given himself wholly to know the law, to keep the law, to teach the law. More yet--"as to zeal, a persecutor of the Church"; in this clause the heat of the writer's spirit rises into pathetic irony and self-scorn: "This appropriate outcome of carnal Judaism, alas, was not lacking in me: _I_ was not a Judaiser of the half-hearted sort." The idea is, that those who, trusting in fleshly Judaism, claimed also to be Christians, knew neither their own spirit, nor the proper working of their own system. Saul of Tarsus had been no such incoherent Jew; only too bloodily had he proved himself thorough and consistent. Lastly, as to "law righteousness," the righteousness of compliance with rules, he had been unchallengeable; not a pharisaic theorist only, but a man who made conscience of his theory. Ah! he had known all this; and more, he had been forced in a great crisis of his life to measure and search out the whole worth of it.

"But what things were gain to me"--the whole cla.s.s of things that ranked themselves before my eyes, and in my heart, as making me rich and strong--"those I have esteemed" (in a ma.s.s) "to be loss for Christ."

They ceased to be valuable, they began to be reckoned as elements of disadvantage and of loss, in comparison of Christ. Nor these things only, but even all things--"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." "All things" must include more than those old elements of fleshly confidence already enumerated. It must include everything which Paul still possessed, or might yet attain, that could be separated from Christ, weighed against Him, brought into compet.i.tion with Him--all that the flesh could even yet take hold of, and turn into a ground of separate confidence and boasting. So the phrase might cover much that was good in its place, much that the Apostle was glad to hold in Christ and from Christ, but which yet might present itself to the unwatchful heart as material of independent boasting, and which, in that case, must be met with energetic and resolute rejection. "All things" may include, for instance, many of those elements of Christian and Apostolic eminence which are enumerated in 2 Cor. xi.; for while he thankfully received many such things, and lovingly prized them "in Christ Jesus," yet as they might become occasions to flatter or seduce even an Apostle--betraying him into self-confidence, or into the a.s.sertion of some separate worth and glory for himself--they must be rejected and counted to be loss.

The difficulty for us here is to estimate worthily the elevation of that regard to Christ which had become the inspiration of the life of Paul.

At the time when he was arrested on the road to Damascus, G.o.d revealed His Son to him and in him. Paul then became aware of Jesus as the Messiah of his people, against whom his utmost energies had bent themselves--against whom he had sinned with his utmost determination.

That discovery came home to him with a sense of great darkness and horror; and, no doubt, at the same time, his whole previous conceptions of life, and his judgments of his own life, were subverted, and fell in ruins around him. He had had his scheme of life, of success, of welfare: it had seemed to him a lofty and well-accredited one; and, with whatever misgivings he might occasionally be visited, on the whole he thought of himself as working it out hopefully and well. Now on every side were written only defeat, perplexity, and despair. But ere long the Son of G.o.d was revealed in his heart (Gal. i. 16) as the Bearer of righteousness and life to sinners--as the embodiment of Divine reconciliation and Divine hope. In this light a new conception of the world, a new scheme of worthy and victorious life, opened itself to Paul--new and wonderful. But the reason of it, the hopefulness of it, the endless worth of it, lay chiefly here, that G.o.d in Christ had come into his life. The true relation of moral life to G.o.d, and the ends of human life as judged by that standard, were opening before him; but, if that had stood alone, it might only have completed the dismay of the paralysed and stricken man. What made all new was the vision of Christ victoriously treading the path in which we failed to go, and of Christ dying for the unrighteous. So G.o.d came into view, in His love, redeeming, reconciling, adopting, giving the Holy Spirit--and He came into view "in Christ Jesus." G.o.d was in Christ. The manifold relation of the living G.o.d to His creature man, began to be felt and verified in the manifold relation of Christ the Son of G.o.d, the Mediator and Saviour, to the broken man who had defied and hated Him. Christ henceforth became the ground, the meaning, and the aim of Paul's life. Life found its explanation, its worth, its loving imperative here. All things else that once had value in his eyes fell away. If not entirely dismissed, they were now to have only such place and use as Christ a.s.signed to them, only such as could fit the genius of life in Christ. And all new prerogatives and attainments that might yet accrue to Paul, and might seem ent.i.tled to a.s.sume value in his eyes, could only have the same subordinate place:--Christ first, whose light and love, whose power to fix and fill and attract the soul, made all things new; Christ first, so that all the rest was comparatively nowhere; Christ first, so that all the rest, if at any time it came into compet.i.tion with Him, if it offered itself to Paul as a source of individual confidence and boasting, is recognised as mere loss, and in that character resolutely cast away.

This had become the living and ruling principle with Paul; not so, indeed, as to meet with no opposition, but so as to prevail and bear down opposition. Enthusiastically accepted and embraced, it was a principle that had to be maintained against temptation, against infirmity, against the strong tides of inward habit and outward custom.

Here lay the trial of Paul's sincerity and of Christ's fidelity and power.

That trial had run its course: it was now not far from its ending. The opening of heart and mind to Christ, and the surrender of all to Him, had not been the matter merely of one hour of deep impression and high feeling. It had continued, it was in full force still. Paul's value for Christ had borne the strain of time, and change, and temptation. Now he is Paul the aged, and also a prisoner of Christ Jesus. Has he abated from the force or cooled from the confidence of that mind of his concerning the Son of G.o.d? Far otherwise. With a "Yea doubtless" he tells us that he abides by his first conviction, and affirms his first decision. Good right he had to testify. This was not a matter of inward feeling only, however sincere and strong. He had been well proved. He _has_ suffered the loss of all things; he has seen all his treasures--what are counted for such--swept away from him as the result of unflinching faith and service; and he counts all to be well lost for Christ.

This pa.s.sage sets before us the essential nature of Christianity--the essential life of a Christian, as revealed by the effect it has on his esteem for other things. Many of us, one supposes, cannot consider it without a sense of deep disgrace. The view here given awakens many thoughts. Some aspects of the subject must be dwelt upon for a moment.

Those things that were gain, all things that can be gain, such are the objects Paul here reckons with. The believing mind concerning Christ carries with it a changed mind as regards all these.

Apparently, in some deep sense, there arises for us in this world an inevitable compet.i.tion between Christ on the one hand and _all things_ on the other. If we should say _some_ things, we might be in danger of sliding into a one-sided puritanism. But we escape that risk by saying, emphatically, _all_ things. A decision upon this has to be reached, it has to be maintained, it is to be reaffirmed in particulars, in _all_ particulars. For we must remember that the heart of Paul, in this burst of loyalty, is only echoing the call of Christ: "He that loveth father or mother more than Me, is not worthy of Me." Let us repeat it, this applies to ALL things. Because a certain way of feeling and thinking about these things, and especially about some of them, is present with us all, which a.s.serts itself against this principle, therefore Christian life, however rich and full, however gracious and generous its character truly is, must include a negative at the base of it. "Let a man deny (or renounce) himself, and take up his cross."

That life should be subjected to this severe compet.i.tion seems hard: we may repine at it, and count it needless. We may ask, "Why should it be so? Why might not Christ take His place in our regard--His first, His ideal, His incomparable place--and, at the same time, all the other things take their place too, each in due order, as the true conception of human life may imply, and as the claims of loyalty to Christ may dictate? Why should not each take its place, more prominent or more subordinate, on a principle of harmony and happy order? Why should life be subjected to conflict and strain?" We may dream of this; but it will not be. We are such persons, and the world about us is so related to us now, that the "all things" are found continually claiming a place, and striving to make good for themselves a place in our heart and life, that will not consist with the regard due to Christ. They can be resisted only by a great inward decision, maintained and renewed all along our life, for Christ and against them. The nearest approach the believer makes in this life to that happy harmony of the whole being which was spoken of just now, is when his decision for Christ is so thorough and joyful, that the other elements--the "all things"--fall into their place, reduced into obedience by an energy that breaks resistance. Then too, in that place, they begin to reveal their proper nature as G.o.d's gifts, their real beauty and their real worth.

But then, in the next place, though the decision cannot be escaped, yet, let us be a.s.sured, there is in this no real hardship. To be so called to this decision is the greatest blessedness of life. There is that in Christ for men, on account of which a man may gladly count all else but loss, may count it abundantly well worth his while to make this choice.

Christ as binding us to G.o.d, Christ as the living source of reconciliation and sonship, Christ as the spring of a continually recruited power to love and serve and overcome, Christ as a.s.suring to us the attainment of His own likeness, Christ as the Revealer of a love which is more and better than all its own best gifts--Christ discloses to us a world of good, for the sake of which it is well done to cast, if need be, all else away. It proves reasonable to reject the importunate claim which other things make to be reckoned indispensable. It proves natural, according to a new nature, to hold all else loosely, that we may hold this one interest fast.

Yet this is not to be done or endeavoured by dismissing out of life all that gives character and movement to human existence. Not so: for indeed it is human life itself, with its complex of relations and activities, that is to receive the new inspiration. The decision is to be made by accepting the principle that life, throughout, must be life in Christ, life for Christ; and by setting ourselves to learn from Him what that principle means. Of the "all things" many must continue with us; but if so, they must continue on a new principle: no longer as compet.i.tors, certainly not as allowed compet.i.tors, but as gifts and subjects of Christ, accepting law and destination from Him. Then, also, they may continue to carry with them many a pleasant experience of our Master's providential goodness. The effort to comply with Paul's example by mutilating human life of some of its great elements has often been a sincere and earnest effort. But it implies a distorted, and eventually a narrowed view of the Christian's calling. For, short of suicide, we can never deal with ALL things on that principle of simple amputation. Now the Apostle says _all things_: "I count all things to be loss."

Let this, however, be noted, that loyalty requires something more than merely a new valuation of things in our minds, however sincere that valuation might be. It demands also actual sacrifice, when duty or when faithful service calls for it. Paul's Christianity was prompt to lay down, as circ.u.mstances in the course of following Christ might demand, everything, anything, even that which, in other circ.u.mstances, might retain its place in life, and be counted, in its own place, seemly and welcome. Not only shall a man _count_ all to be loss for Christ: he shall actually, when called upon, suffer the loss of anything or of all things. No Christian life is without its occasions when this test has to be accepted. Most Christian lives include lessons in this department at the very outset. Some Christian lives are very full of them,--full, that is, of experiences in which contented submission to privation, and cheerful acceptance of trouble and danger, must approve the sincerity of the esteem for Christ our Saviour which is the common profession of us all. So it was with Paul. He had suffered the loss of all things.

It is because the "all things," in their infinite variety of aspect and influence, tend so constantly to come into compet.i.tion with Christ, to our great hurt and danger, that they must be so emphatically repudiated, and counted to be "loss." They are loss indeed, when they succeed in taking the place they claim, for then they impoverish our life of its true treasure. We may suffer this encroachment to take place stealthily--all but unconsciously. All the more fit it is that we should learn to a.s.sert loyalty to our Lord with a magnanimous vigilance. It becomes us to set His worth and claims emphatically, with a "yea doubtless," against the poor subst.i.tutes for which we are tempted silently to exchange Him. If not, we are likely to come back to that sad stage which has been already brought before us (ch. ii.), the condition of those Christians who "all seek their own, not the things which are Jesus Christ's."

Let us own, however, that men are trained in different lines of discipline to the same great result. The lesson broke into the life of Paul with astounding force at one great crisis. Some, on the contrary, begin their training in little instances of early life, and under influences working too gently to be afterwards recalled. Gradually they grow into a clearer perception of the gifts Christ offers and of the claims He makes; and each step of decision paves the way to new attainments. The experience of all Christians, however diversified their training may be, is harmonised in the fidelity of each to the light he has, and of all to the Lord who calls them all to follow Him.

_THE KNOWLEDGE OF CHRIST._

"Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but dung, that I may gain Christ, and be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of [from] G.o.d by [upon]

faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead."--PHIL. iii. 8-11 (R.V.).

CHAPTER XI.

_THE KNOWLEDGE OF CHRIST._

Mr. Alexander Knox, in a letter to a friend,[4] makes the following remark: "Religion contains two sets of truths, which I may venture to denominate _ultimate_ and _mediatory_: the former refer to G.o.d as an original and end; the latter to the Word made flesh, the suffering, dying, rising, ruling Saviour; the way, the truth, the life. Now I conceive these two views have almost ever been varying, in the minds even of the sincerely pious, with respect to comparative consequence; and, while some have so regarded the ultimate as in some degree to neglect the mediatory, others have so fixed their view on the mediatory as greatly and hurtfully to lose sight of the ultimate." This writer refers to Tillotson on one side, and Zinzendorf on the other, as instances of these extremes; and indicates that perhaps his own leaning might be a little too much in the former direction.

[4] _Remains_, iv., p. 156.

It can hardly be doubted that there is something in this suggestion. In the guidance and training of the soul some aim mainly at right dispositions towards G.o.d and His will, without much dwelling on what Knox calls mediatory truths; because they a.s.sume that the latter exist only with a view to the former; and if the end has been brought into view and is coming to be attained, there is no special need of dwelling on the means. Others aim mainly at receiving the right impressions about Christ dying and rising, and at complying with the _way_ of salvation as it is set forth to us in Christ; because they are persuaded that here the secret lies of all deliverance and progress, and that the end cannot otherwise be reached. And Mr. Knox suggests, with truth most likely, that such persons have often so occupied themselves with what may be called the means of salvation, that they lose sight in a great degree of the end to which all tends--life in G.o.d, life in fellowship with His loving goodness and His holy will.

What application these views may have to divergences of our own day it would take too long to consider. Mr. Knox's remark has been referred to here in order to throw light on the mental att.i.tude of Paul. Paul will hardly be accused of losing sight of the ultimate truths; but certainly he delights to view them through the mediatory truths; and he strives to reach the ultimate victory, through the most realising application to his heart and life of what those mediatory truths embody and disclose.

Through the mediatory truths the ultimate ones reveal themselves to him with a wealth and an intensity otherwise unattainable. And the eternal life comes into experience for him as he takes into his soul the full effect of the provision which G.o.d has made, in Christ, to bestow eternal life upon him. That order of things which is mediatory is not regarded by Paul only as a fitting introduction, on G.o.d's part, to His ultimate procedure; it is also in the same degree fitted to become for the individual man the medium of vision, of a.s.surance, of partic.i.p.ation. In other words, Paul finds G.o.d and makes way into goodness through Christ; and not through Christ merely as an embodied ideal, but through union to Christ Divine and human, Christ living, dying, rising, redeeming, justifying, sanctifying, glorifying. He never pauses in any of these, so as to fail in looking onward to G.o.d, the living G.o.d. But neither does he pa.s.s on to that goal so as to disregard the way unto the Father. If he could have foreseen the method of those who are striving in our day to bring men to the blessedness which Christianity holds out by dwelling exclusively on Christian ethics, he might have sympathised with their ethical intensity; but he would surely have wondered that they failed to find in Christianity more pregnant springs of motive and of power.

Perhaps he would even be moved to say, "O foolish Galatians (or Corinthians), who hath bewitched you?" Not less, it must also be said, might he wonder at many a gospel preacher, who rehea.r.s.es the "way of salvation" until the machinery clanks and groans, unable apparently to divine--unable, at least, to bring out--that glory of G.o.d in it, that wonderful presence and influence of infinite holiness, goodness, and pity, which make the gospel the power of G.o.d.

We, meanwhile, shall do well to imitate the charity of Mr. Knox, who cordially owned the Christian piety of those who might go too far either way. Few of us, indeed, can dispense with the charity that is tender to partial and imperfect views. But if we are to understand Paul, we must find our way into some sympathy with him here; not only as he is seen on this line to have attained so far in saintship, but as he is seen to be sure that this way lay much more--that on this line his road lay to the glory that should be revealed. He could contemplate the practice and growth of piety in many lights; yet it came home to him most evidently as growth in the knowledge and in the appropriation of Jesus Christ.

He has cast away for the sake of Christ the treasures so much valued by the Jews, and many a treasure more. But what he would chiefly impress on the minds of those to whom he writes is not so much the amount of what he has cast away, but rather the worth of that which he has found, and more and more is finding. The ma.s.s of things set down for loss is a mere stepping-stone to this central theme. But though he tells us what he thought and felt about it, most of us learn but slowly how much it meant for him. When we sit down beside the Apostle to learn his lesson, we become conscious that he is seeing what we cannot descry; he is sensitive to Christ through spiritual senses which in us are torpid and undeveloped. Christ holds him all through. It is faith, and love, and grat.i.tude; it is self-devotion, and obedience, and wonder, and worship; and, through all, the conviction glows that Christ is his, that in Christ all things have changed for him. "In Christ we have redemption through His blood, the forgiveness of sin. He hath made me accepted in the Beloved. I live; yet not I, but Christ. In Christ, old things have pa.s.sed away, all things are made new. Christ is made of G.o.d unto us wisdom, righteousness, sanctification, and redemption. Who shall separate us from the love of Christ?" The intense heat of this conception of Christ, it must once more be said, gives its distinctive character to the religious life of Paul. May we not say that the lamentable distinction of a great deal of current Christianity is the coldness of men's thoughts about their Saviour? The views of many may be characterised as "correct, but cold." Only what can be more incorrect, what can more effectually deny and controvert the main things to be a.s.serted, than coldness towards our Saviour, and cold thoughts of His benefits? This we should hold to be unpardonable. We never should forgive it to ourselves.

"For the excellency of the knowledge of Christ Jesus." Christ had come into the life of Paul as a wonderful knowledge. Becoming thus known to him, He had transformed the world in which Paul lived, and had made him conscious of a new order of existence, so that old things pa.s.sed away and all became new. The phrase employed combines two ideas. In the first place, Paul felt Christ appealing to him as to a thinking, knowing nature. Various influences were reaching him from Christ which bore on heart, will, conscience: but they all came primarily as a revelation; they came as light. "G.o.d, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of G.o.d in the face of Christ Jesus." In the next place, this discovery came with a certain a.s.suredness. It was felt to be not a dream, not a fair imagination only, not a speculation, but a knowledge.

Here Paul felt himself face to face with the real--indeed, with fundamental reality. In this character, as luminous knowledge, the revelation of Christ challenged his decision, it demanded his appreciation and adherence. For since Christ claims so fundamental a place in the moral world, since He claims so intimate and fruitful a relation to the whole state and prospects of the believing man, acquaintance with Him (at least, if it be acquaintance in Paul's style) cannot pause at the stage of contemplation: it pa.s.ses into appropriation and surrender. Christ is known as dealing with us, and must be dealt with by us. So this knowledge becomes, at the same time, experience.

Hence, while in ver. 8 the Apostle speaks of himself as encountering all earthly loss that he may _know_ Christ, in ver. 9 it is that he may _gain_ Christ and may be _found in Him_. Christ so came into the field of his knowledge as to become the treasure of his life, replacing those things which heretofore had been gain, and which now figured as loss.

When Paul turned from all else to know Christ, he turned, at the same time, to have Christ, "gaining Him," and to be Christ's, "found in Him."

Christ, in fact, comes to us with commandments, "words" (John xiv. 23), which are to be kept and done. He comes to us, also, with promises, the fulfilment of which, in our own case, is a most practical business. Some of these promises concern the world to come; but others apply to the present; and these, which lie next us, either are neglected, or are embraced and put to proof, every day of our lives. Besides all this, Christ comes to us to fix and fill our minds, and to endear Himself to us, in virtue simply of what He is. So viewed, He is to be owned as our best Friend, and indeed henceforth, with reverence be it said, by far our nearest Relation. This is to be, or else it is not to be. Each day asks the question, Which? Paul's Christianity was the answer to that question. How his answer rings in all our ears! Our Christianity also is making its reply.

Both as to knowledge and as to experience the type was fixed from the first: there could be no doubt about either. But both were to deepen and widen as life went on. Christ was apprehended at first as a wonderful Whole of good; but so that indefinite fields of progress were continually to open up. In the very first days a knowledge dawned, for the sake of which all else was counted loss; yet a world of truths remained to know, as well as of good to experience, for the sake of which also all else should continue to be counted but loss. This, in fact, is only one way of saying that Christ and His salvation _were_ realities, divinely full and worthy. Being real, the full acquaintance with all they mean for men can only arise in a historical way. Paul therefore emphasises this, that real Christianity, the right kind of Christianity, just because it has found a treasure, is set on going on to find that same treasure still further and still more (comp. ch. i.

9). If the treasure is real and the man is in earnest, that will be so.

Such had been the course of his own Christian life from the first. Now, though many years have disciplined him, though changing experiences have given him new points of view, still, no less than at the first, his rejoicing in the present goes hand in hand with reaching onward to the future. The one, in fact, is the reason of the other. Both are rational, or neither. He _has_ counted all to be loss for the excellency of the knowledge which has broken upon his soul: and still he presses on, that he _may_ know; for the same strong attraction continues and grows.

Before pa.s.sing to details, something more should perhaps be said of this magnificent generality, "the knowledge of Christ."

Christ is first of all known historically; so He is presented to us in the Gospels. His story is part of the history of our race. He pa.s.ses through youth to manhood. We see Him living, acting, enduring; and we hear Him teaching--wonderful words proceed from His mouth. We contemplate Him in His humiliation, under the limits to which He submitted that He might share our state and bear our burdens. In the pathways of that Jewish life He discloses a perfect goodness and a perfect dignity. We see especially that He cherishes a purpose of goodwill to men which He bears to them from the Father. It overflows in all His words and works, and in the prosecution of it He moves on to lay down His life for us. This is the beginning of the knowledge of the Only Begotten of the Father, full of grace and truth. Much may as yet be undefined; many questions may crowd on us that receive as yet no precise answer; nay, much may seem to us as yet to be strangely entangled in the particulars of an individual and of a provincial existence. But this presentation of Christ can never be dispensed with or superseded; and, for its essential purpose, it never can be surpa.s.sed. For this is the Life. "The Life was manifested, and we have seen it, and show unto you that Eternal Life, which was with the Father, and was manifested unto us."

This vision, which the Gospels set before us, was also before the mind of Paul. And words of our Lord, delivered in His earthly ministry, and preserved by those who heard Him, were treasured by the Apostle of the Gentiles, and reproduced to guide the Churches as need required. Yet there is a sense in which we may say that it is not exactly the Christ of the Gospels who comes before us in the Pauline writings. The Christ of Paul is the Lord who met him by the way. It is Christ dead, risen, and ascended; it is Christ with the reason and the result of His finished work made plain, and with the relation unveiled which He sustains to men who live by Him; it is Christ with the significance of His wonderful history for believers shining out from Him--Christ _vest.i.tus Evangelio_. Now He has gone up above all worlds. No longer is He hedged about by necessities of mortal life; no longer tied by earthly bonds to some places and some men and one nation. He is glorified; all fulness dwells in Him; all G.o.d's purposes are seen to centre in Him. And then, by His death and resurrection, the tie between Him and His people is unveiled to faith, as it could not be before. They are one with Him--in Him redeemed, endowed, triumphant, glorified. Every Christian privilege and attainment, every grace, every virtue and good gift, takes on a celestial character, as it is seen to be an element in our fellowship with Christ. The state of Christians is seen reflected in their Head. And, in turn, Christ is seen, as it were, through the medium of the relation which He sustains to them, and of the wealth of good arising to them by it. It is Christ as He is to His people, Christ as He is set in the centre of the world of good that radiates to them all, whom Paul wonders at and worships. And he finds all this to be rooted in our Lord's death upon the cross, which was the crisis of the whole redemption. All that follows took character and efficacy from that death.

A special insight into all this was included in the wisdom given to Paul. And yet this view of things does not turn out to be something diverse or alien from what the Gospels set before us. Rather it is the gospel story revealing its native significance and virtue along many lines which were not so distinct before.

But now all this, in turn, leads us to the third aspect of the case.

What Christ is and what He does may be described; but there is a knowledge of it which is imparted practically, in the progressive history of the believer. According to the Christian teaching, we enter, as Christians, on a new relation; and in that relation a certain blessed well-being is appointed to us. This well-being is itself an unfolding or disclosure of Christ. Now this well-being comes home to us and is verified in the course of a progressive human experience. Life must become our school to teach us what it all means. Life sets us at the point of view now for one lesson, now for another. Life moves and changes, and brings its experiences; its problems, its conflicts, its anxieties, its fears, its temptations; its need of pity, pardon, strengthening; its experience of weakness, defeat, and disgrace; its opportunities of service, self-denial, fidelity, victory. For all these occasions Christ has a meaning and a virtue, which, in those occasions, is to become personal to ourselves. This makes knowledge indeed. This becomes the vivid commentary upon the historical and the doctrinal instruction. Life, _taken in Christ's way_, along with prayer and thought, manifests Christ's meaning, and makes it real to us, as nothing else can. It furnishes the stepping-stones for pa.s.sing onward, in the knowledge of Christ.

This also was Paul's condition, though he was an inspired man. He too was fain to improve his knowledge in this school. And when we take all three aspects together, we shall see how truly, for Paul and for us, the knowledge of Christ is, on the one hand, so excellent from the first, that it justifies the great decision to which it calls us; and, on the other hand, how it creates a longing for further insight and fresh attainment. The latter we see in the Apostle as plainly as the former.

From the first, he knew in whom he believed, and was persuaded that for His sake all else was to be resigned. Yet to the end he felt the unsatisfied desire to know more, to gain more; and his heart, if we may apply here the Psalmist's words, was breaking for this longing which it had.