Suppose that the Messiah had presented himself in the condition anticipated by the Jews; surrounded by the pomp and parade of a powerful temporal prince; sustaining the earthly dignity and splendour of the ancient monarchs of the dynasty of David. Now, had such a Messiah appeared in Judæa, it is perfectly certain, from the character of human nature, that his earthly circumstances would have a tendency to cherish in the people, as a nation, and as individuals, the bad principles of pride and ambition. Worldly pomp and circumstances would have had the sanction of the highest authority in the person of their Messiah; and it would have induced the desire in all hearts to elevate themselves as nearly as possible to his temporal condition. The pride of the human heart would have been fostered and not humbled. Instead of causing the middle walks of life to be grateful and contented in their condition, it would have produced in them an anxiety to stretch themselves upwards. And instead of causing those already elevated to benefit the worthy poor, it would have caused them to have no sympathy for any of the human family in low estate; because theirs was a condition the opposite of that assumed by the great model which they loved and admired. And instead of causing the poor to feel a greater degree of contentment, and to avoid repining at their lot, the circumstances of the Messiah would have deepened their dejection, and rendered them less happy in their depressed condition; because their condition would hinder them from approach to, or fellowship with, the Heaven-sent Instructor. A teacher, therefore, believed to be from heaven, who should assume an elevated condition in the world, instead of being a spiritual blessing to the whole family of man, by promoting in their bosoms humility and sympathy for each other, would have been a spiritual curse, by producing haughtiness and hardness of heart in the rich, ambition in the middle classes, and hopeless dejection in the poor.
Suppose the Messiah had come in the character which the Greeks admired; that, assuming the seat of the philosophers, he had startled the learned world by disclosing to them new and sublime truths. Suppose he had, by the power of far-reaching intellect, answered all the questions and solved all the difficulties which perplexed the minds of the disciples of the Porch and the Academy. In such a case his instructions would have been adapted to satisfy the minds of a few gifted individuals, but they would not have been adapted to benefit the minds of many, nor the heart of any of the great mass of mankind. Vain of their wisdom already, the character of the Messiah would have been adapted to make the philosophers more so; and instead of blessing them, by humbling their pride, and giving them a sympathy with their fellow men, it would have led them and their admirers to look upon those who were not endowed with superior mental qualities, as an inferior class of men.
But, if the Messiah could not have appeared in the condition desired by the Jews, nor in that admired by the Gentiles, the inquiry arises—What condition in life would it be necessary that the Messiah should assume, in order to benefit the human family in the highest degree by the influence of that condition? In view of the foregoing deductions, the solution is obvious: In that condition which would have the most direct influence to destroy selfishness and pride in the human heart, and to foster, in their stead, humility, contentment, and benevolence.
Now, in view of this result, deduced directly from the acknowledged character of human nature, turn your attention to the earthly circumstances of Jesus, and see how he brought the whole weight of his condition in life to bear against selfishness and pride of heart.—He was born in the lowest possible circumstances. His life was the constant rebuke to every ambitious and proud feeling of the human heart; and his death was one esteemed by men the most ignominious. No one who openly acknowledged and had fellowship with Jesus of Nazareth, as his Teacher and Master, could do so until the natural pride of his nature was subdued. It was impossible for a man to find fellowship with Jesus unless he humbled himself, because in no other state could his feelings meet those of Christ. ‘Take my yoke upon you,’ said Jesus, ‘and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.’
Thus did Jesus place himself in a condition which rendered humility absolutely necessary in order to sympathy with him—in the condition directly opposed to pride of heart, one of the most insidious enemies of man’s happiness and usefulness. And as it is an acknowledged and experimental fact that the soul finds rest only in meekness, and never in selfishness and pride of mind, therefore, the demonstration is perfect, that Christ assumed the only condition which it was possible for him to assume, and thereby destroy pride and misery, and produce humility and peace, in human bosoms.
Profane history and the New Testament Scriptures confirm the foregoing views. Tacitus, speaking of the primitive Christians, alludes to them with marked contempt, as the followers of one who had been crucified. His manner evinces clearly not only his own feelings, but it is a good index to the feelings of a majority of the people of that proud and idolatrous age; and it establishes, beyond all controversy, the fact, that no one could declare himself a follower of Christ until, for truth and for Christ’s sake, he was willing to be considered base in the estimation of the world. The elegant Pliny likewise bears direct testimony to the humility and integrity of life which characterized the early disciples of Christ.
A great number of passages in the New Testament confirm the preceding views. It is only necessary to say that the apostles understood not only the effect of their Lord’s circumstances, in life and death, upon the minds of men, but they understood likewise the philosophy and the necessity of the case. Says Paul—‘It became (or was expedient for) Him, from whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren.’—That is, the humble and self-denying life and death of Jesus was necessary, because it would have a sanctifying effect in counteracting the evils in the hearts of men. It was necessary for him to become their brother man, and assume a certain character and condition, in order that, by their becoming one with him, they might be sanctified and made happy and useful.
Thus, while the Jews required a sign, and the Greeks sought after wisdom, the apostles preached Christ crucified; understanding the philosophy, the efficiency, and the necessity of their doctrine. And so long as the world lasts, every man who reads the New Testament, whether saint or sinner, will be penetrated with the conviction that a vain, aspiring, selfish spirit is incompatible with the religion of Jesus.