1 John 1:1-4 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked on… There is not in Scripture a more amazing statement than this. "The Word of life" is God the Son. And now speaking of this eternal and Divine Person, the evangelist affirms that he and other men had heard Him, had seen Him with their eyes, had looked upon Him, and had handled Him. Well may such expressions trouble the mind; they are so real, so physical, so material, so intense. But the whole force of the gospel is in them. That gospel is no philosophy, no human invention; but the mystery of godliness meeting man's deepest needs. Among those needs is that of a real access to God and communion with Him; not by way of thought merely, not through the chill avenue of the intellect, but as body with body, and flesh with flesh; by the hearing of the ear, and the seeing of the eye; by taste and touch, by emotion and sensation; in short, through the entire nature, and not only through one part of it. This is the need of which the apostle here declares that it has been satisfied: and in the fact that it has thus been met lies the power of the gospel. I begin with this proposition: that in the proportion in which religious belief becomes intellectualised and refined, in that same proportion does it lose its power over men and cease to control the practical order of their lives. This will best appear by contrasting two types of religion: the first is that of the vulgar idolater, the second that of the advanced philosophical mind: the former a superstition, the latter a rationalistic theory; but of the two the former has the greater power, and, as a religion, is better than the latter. 1. First, look at the lowest form of idolatry. Here is a man who makes an image of wood or stone. This is to him a god. The man has, after all, what lies at the basis of true religion; the faith in a power, outside of him, above him, and acting on him directly; capable of being approached, prayed to, propitiated, "a very present help in trouble." He thinks the power to be somehow in a carved stone or a bit of painted and gilded wood: but at least he believes in the power; he has a religion; and it is practical and positive; it affects his actions, it comes home to him in his dark life. 2. Secondly, let us take another type of religion. It is that of the man whose belief in God has been attenuated into a mere intellectual assent to the proposition that there is something somewhere or other, to which he is willing to concede the sacred name. This God of his has no personality; it cannot hear or see or feel, it cannot be heard or seen or felt; it cannot think, it cannot love; it has neither heart, nor will, nor memory; no relation to us such as we have toward each other. This is the opposite extreme: and of the two the lower is better than the higher. The poor heathen's religion is still a religion. It is a link (that blind, gross, material notion) between him and a higher world, whose invisible powers he reveres, dreads, and trusts; it has the elements of Christian faith, and needs only to be purified by grace. But the notions of the acute philosophic mind have in them no reality. The refinement has gone too far; the evaporation has produced a thin film, without light, without warmth, without value to any human being. Such are two extremes, whereof every age of the world thus far affords illustrations. The truth is in neither of them: it lies between. Going from the former towards the latter, there is a point at which we must stop, having found what we need. We want what is above the first, but stops short of the second; the reality of the idolater's faith and the spirituality of that of the philosopher; the material and the immaterial together; a religion meeting man as a body, and meeting him also as a spirit; helping and upholding him on the physical and spiritual side at once. All these wants are met, in the gospel and theology of the Incarnation. When the Word was made flesh there stood before men, first, what could not have been more real to the senses than it was. The Son of God took flesh; He dwelt among us in a true body; He did not abhor such material tabernacle. In that flesh dwelt He who is a spirit and whom men are to worship in spirit and truth (John 4:24). God, immaterial and spiritual, without parts, or passions, was manifested in a body having members, in a humanity like unto our own, sin only excepted, in and under sensible and material forms, to the senses first, and through them to the spirit and heart of men. This is the mystery of the Incarnation, which whosoever looketh upon with faith and love shall find the extreme terms in the problem of religion brought together and harmonised therein. Thus far I have been speaking mainly of the days when Christ was here on earth. All that began so strangely has been carried on no less strangely among us since He went away. Still is the Lord unto us very Man and very God in one. Christianity, rightly understood, is Christ; and Christ is the same, yesterday, today, and forever, still God and man in One. Christianity, therefore, being ultimately resolvable into Him, and being, in fact, the perpetual and abiding manifestation in Him, must be what He is, Divine and human at once. It must also have two sides, two elements, the physical and the spiritual, the material and the immaterial, the body akin to the dust, the spirit out of heaven. Neither of these can be spared; religion without the latter would be a gross and carnal system; without the former a cold abstraction. The Church of Christ is a visible body; from her it was intended that a visible and outward glory should shine through this dark world. Let us understand our mission; we are the apostles, the representatives of a religion which should give to the world not only the grandest ideas, the holiest thoughts, the most powerful inspirations, the deepest truths, and the most practical and valuable maxims, but also the most splendid sights, the most elevating sounds, and all that can cheer and sustain the heart of pilgrim man. It is Christianity, on its physical side, which has given us the cathedrals of the world, grand creeds and anthems at once in stone and sculpture, reflecting the spiritual glory of the Lord in their solemn magnificence, and praising Him as far as their towers, domes, and cross-topped spires can be seen; it is from that side of religion that men have drawn the fulness of that refreshment which a simple and unsophisticated humanity craves. It boots not to say by way of objection that these are material things; they are, of course. Even so Christ was Man, and beautiful in His humanity to the eye of faith; and these things represent the Word made flesh, the human Christ. This visible side of religion, all glory and magnificence, was intended to correspond to the human side in. Christ, that body wherein dwelt all the fulness of the Godhead. (Morgan Dix, D. D.) Parallel Verses KJV: That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; |
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