From “Zion’s Wayfarer” by Philpot

“Father, I will that they also, whom you have given me, be with me where I am; that they may behold my glory, which you have given me–for you loved me before the foundation of the world.” _17:24

How great, how elevated above all utterance or all conception of men or angels, must the glory of Christ be–as the Son of the Father in truth and love! And not only is the Lord Jesus Christ glorious in his essential Deity as the Son of God, but glorious also in his holy, spotless humanity which he assumed in the womb of the Virgin Mary. For this, though the flesh and blood of the children, was “that holy One who was begotten of the Holy Spirit,” and was taken into union with his eternal Deity, that he might be “Immanuel, God with us.” The purity, holiness and innocence, the spotless beauty and complete perfection of this human nature, make it in itself exceedingly glorious; but its great glory is the union that it possesses and enjoys with the divine nature of the Son of God. The pure humanity of Jesus veils his Deity, and yet the Deity shines through it, filling it with unutterable brightness, and irradiating it with inconceivable glory. There is no blending of the two natures, for humanity cannot become Deity, nor can Deity become humanity; each nature remains distinct; and each nature has its own peculiar glory. But there is a glory also in the union of both natures in the Person of the God-man. That such wisdom should have been displayed, such grace manifested, such love revealed, and that the union of the two natures in the Person of the Son of God should not only have, so to speak, formerly originated, but should still unceasingly uphold, and eternally maintain salvation with all its present fruits of grace, and all its future fruits of glory, makes the union of the two natures unspeakably glorious.

And when we consider further that through this union of humanity with Deity, the Church is brought into the most intimate nearness and closest relationship with the Father and the Holy Spirit, what a glory is seen to illuminate the Person of the God-man, who as God is one with God, and as man is one with man, and thus unites man to God, and God to man; thus bringing about the fulfillment of those wonderful words, “That they all may be one; as you, Father, are in me, and I in you, that they also may be one in us.” And again, “I in them, and you in me, that they may be made perfect in one.”

Thus there is the glory of Christ as God, the glory of Christ as man, and the glory of Christ as God-man. And this threefold glory of Christ corresponds in a measure with what he was before he came into the world, with what he was while in the world, and with what he now is as having gone to the Father, according to his own words (_16:28). Before he came into the world his chief glory was that belonging to him as the Son of God; while in the world his chief glory was in being the Son of man; and now that he is gone back to heaven his chief glory is that of his being God and man in one glorious Person.

This latter glory of Christ, which is, in an especial sense, his mediatorial glory, is seen by faith here, and will be seen in the open vision of bliss hereafter. The three disciples on the Mount of transfiguration, Stephen at the time of his martyrdom, Paul when caught up into the third heaven, John in Patmos, had all special and supernatural manifestations of the glory of Christ; that is, surpassing what is generally given to believers. But the usual way in which we now see his glory is by the Holy Spirit “glorifying him by receiving of what is his, and showing it to the soul.” This divine and blessed Teacher testifies of him; takes away the veil of ignorance and unbelief which hides him from view; shines with a holy and sacred light on the Scriptures that speak of him; and raising up faith to believe in his name sets him before the eyes of the enlightened understanding, so that he is looked unto and upon; and though not seen with the bodily eye, is loved, believed, and rejoiced in with joy unspeakable and full of glory. Thus seen by the eye of faith, all that he is and has, all that he says and does is made precious and glorious. His miracles of mercy, while here below; his words so full of grace, wisdom, and truth; his going about doing good; his sweet example of patience, meekness, and submission; his sufferings and sorrows in the garden and on the cross; his spotless holiness and purity, yet tender compassion to poor lost sinners; his atoning blood and justifying obedience; his dying love, so strong and firm, yet so tried by earth, heaven, and hell; his lowly, yet honorable burial; his glorious resurrection, as the first-begotten of the dead, by which he was declared to be the Son of God with power; his ascension to the right hand of the Father, where he reigns and rules, all power being given unto him in heaven and earth, and yet intercedes for his people as the great High Priest over the house of God. What beauty and glory shine forth in all these divine realities, when faith can view them in union with the work and Person of Immanuel!

 

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From “Evening Thoughts” by Winslow

“Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” Php_2:6-8

There could have been no restoration and no satisfaction to law and justice, but in the humiliation of the Son of God. The very necessity of the case demanded it. The Divine government had been dishonored-that dishonor could only be removed by the humiliation of one equal in dignity, holiness, and glory-even an infinite Being. The humiliation of every angel in heaven would not have effaced a single stain of its reproach, nor have restored a single beam of its glory. The law of God had been humbled-justice demanded, as a price of its reparation, the humiliation of the Lawgiver Himself. The incarnate God did humble Himself, and became obedient unto death, even the death of the cross. Thus it was Jesus “restored that which He took not away.” He restored holiness to the law-satisfaction to justice-dignity to the Divine government-honor to God, and happiness and immortality to man. “Then I restored that which I took not away.” Oh, what stable foundation is thus laid for the full salvation of every believer.

The humiliation of the Redeemer opens a fountain of infinitely great and ever-glorious grace. Nothing could we have known of the glory of His person, nothing of the character of God, and all the things of His hidden love must have remained forever sealed, had He not so humbled Himself. His coming forth, invested not with the dazzling robes of His infinite Majesty, but wearing our degraded nature, descending to our state of deep abasement-yes, sinking infinitely deeper than we-throws open a treasury of grace as rich in its glory, and ample in its supply, as were the dark humiliation and deep poverty which made it ours. Here is glory springing from His abasement-it is the “glory of His grace;” “We beheld His glory, full of grace.” This fullness of grace in Jesus includes all that a poor sinner needs, all that a necessitous believer requires, all that the glory of God demanded. Here is the grace of pardon in all its fullness-the grace of justification in all its fullness-the grace of sanctification in all its fullness-the grace of consolation in all its fullness-the grace of strength in all its fullness. “It pleased the Father, that in Him should all fullness dwell.” Grace is poured into His lips, and gracious words proceed from His lips. Hearken! “Come unto me, all you that labor and are heavy laden, and I will give you rest.” Hearken again! “Him that comes unto me, I will in no wise cast out.” Does He not bind up the broken heart? Does He not preach glad tidings to the meek? Does He not “satisfy the hungry soul, and satiate the weary soul with goodness”? Has He ever sent the poor empty away? Was He ever known to turn His back upon one humble comer drawing near, bowed with guilt, disconsolate with sorrow, oppressed with trial? Never! never! Oh, it is with infinite delight-delight, the depth of which we can form no conception-that He welcomes poor sinners. He thinks of His own humiliation for sin-He remembers His own sorrows and tears, agonies and death, and throwing Himself, as it were, into the very center of a bosom storm-tossed with godly grief, He seeks to soothe and hush it to a calm. And how does He allay the tempest? He pours the oil of His own love upon the waves; He sprinkles the conscience with that blood which cleanses from all sin, and bids the soul go in peace. Dear reader, where least we should have expected it, Jesus is set before us the “door of hope,” even in the deep valley of His humiliation. “I will give the valley of Achor for a door of hope.” The gospel of this precious promise is found in the wondrous theme we are now contemplating-the humiliation of the incarnate God. To that humiliation we must sink; into that valley we must descend. Convinced of sin-separated from all self-reliance and creature trust-emptied, humbled, laid low in the dust before God, we shall then find Jesus to be the “door of hope” set open for us in the deep and dark valley of our poverty, hopelessness, vileness, and abasement. Just the Door we need, is Jesus. A door to a Father’s forgiving heart, a door to God’s reconciled love; a door to the sweetest, closest, holiest fellowship and communion; a door into heaven itself; a door so wide, that the greatest sinner may enter-so free, that the penniless may come.