It is a fearful thing for his murderers to fall into the hands of this living God. It is a fearful thing to see him whom you have crucified afresh coming in the clouds to judge the world in righteousness.
Further expanding this conception regarding the chief corner stone, the Lord transfers from another scripture (Isa. viii. 14, 15), the prophecy spoken of old on this very point,—“And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.” We seem to mark here a change in the character of Jesus. Sterner and more stern he becomes, as in his prophetic office he approaches the subject of his own kingly judgment. His eyes pierce these hypocrites, and they quail before him. As his witnessing approaches its close, he draws the two-edged sword from its sheath and holds it before the time over the naked heads of his enemies, if so be they may even yet fear and sin not. For his own holy purposes he lays aside for a moment his gentleness, and appears as the Lion of the tribe of Judah. The last days of the Mediator’s ministry on earth are now running: it must now be decided whether his own will receive or reject him. The leaders of Israel stood before him, with all their crooked purposes revealed to his eye; the plot was ripening to take his life away. Laying aside the style of a meek Beseecher, he assumes the aspect of a just Avenger; already we seem to see the wrath of the Lamb gathering on his brow. Kiss the Son, lest he be angry; as yet, his wrath is kindled but a little; in that day, it will burn like fire. Why has it been kindled a little before the time? Mercy has lighted this premonitory fire. This terror of the Lord, like all the others that he sends in the day of salvation, is employed as the means of persuading men. He not only receives all who come at his invitation, but sends out foreshadowings of judgment to drive from their unbelief those who refuse to yield to gentler means. Many of the forgiven, on earth and in heaven, are ready to tell that after they had long resisted his tender invitations, they were overcome at last by gracious terrors launched against them by a loving Saviour.
The Jews were familiar with these ideas connected with the corner stone. The prophecy in the aspect of a promise they readily understood, but here the other and opposite side of it also is displayed.
The picture—for it is by itself a short parable—represents a great stone at rest. In Alpine valleys, close by the root of rent, rugged, precipitous mountains, you may often see a rock of vast dimensions lying on the plain. In magnitude, it is itself a little hill; and yet it is only a stone that has fallen from the neighbouring mountain. Suppose a band of living men should rush with all their might against that stone, they would be broken and it would not be moved. If they retire and repeat the onset, the rock lies still in majestic repose, while their feeble limbs are mangled on its sides, and their life-blood sinks into the soil at its base.
The next part of the conception, which the imagination can easily form at will, is precisely the reverse of the first. The rock rises now into mid-heaven, hovers over the assailants for a while, and then falls upon their heads. Here, as in the other case, the human adversaries of this rock are destroyed, but their destruction is wholly different in degree and kind. In the first case, they were broken; in the second, they are grinded to powder.[42] The words in the original are very specific, and the translation is remarkably accurate. The term employed to indicate the injury which men inflict upon themselves when they resist the Redeemer in the day of grace, conveys the idea of the crushing which takes place when a man strikes swiftly with all his force against a great immoveable rock; the term which indicates the overwhelming of Christ’s enemies by his own power put forth in the day of judgment, conveys the idea of the crushing which takes place when a great rock falls from a height upon a living man. The one calamity is great in proportion to the weight and impetus of a man; the other calamity is great in proportion to the weight and impetus of a falling rock. Both the rejection of Christ by the unbelieving in the time of grace, and the rejection of the unbelieving by Christ when he comes for judgment, are bruisings; but the second is to the first, as the power of a great rock is to the power of a man. The first bruising, caused by a man’s unbelieving opposition to Christ under the Gospel, may be cured; but the grinding accomplished by the wrath of the Judge when the day of grace is done can never be healed. There remaineth no more sacrifice for sin.
There are only two ways. This stone lies across our path from edge to edge. It is not possible to be neutral, so as to be neither for Christ nor against him: we must either accept or reject the Son of God. In the prophecy to which the text refers (Isa. viii. 14, 15,) it is intimated that “He shall be for a sanctuary, but for a stone of stumbling.” The mighty one stands on our life path, and we cannot pass without coming into contact with him. If we flee to him for refuge, he is the sanctuary in which we shall be safe; if we fall on him, in a vain effort to escape, we shall stumble, and fall, and perish.
As a general rule, it is in the present life that he bears the weight of sinners striking against him; and in the life to come that those who rejected him here, must bear the weight of his judgment.
But some do not relish this doctrine; those who heard it directly from the lips of the Lord resented it keenly, and many resent it still when it is taught from the Scriptures. In our day men do not often expressly find fault with the teaching of Jesus as it is recorded by the Evangelists: they prefer to blame the ministers who take up and echo their Master’s words. People fondly grasp one side of God’s revealed character and use it as a veil to hide the other from themselves. The tenderness of God our Father is employed to blot out from view the wrath of God our righteous Judge. Since the fathers fell asleep, all things continue as they were; where, therefore, is the promise of his coming?
A great rock is lying on the plain: the cultivators have ploughed and the cattle have grazed round it since the flood. Standing beside it, and reverting to its possible history, you give scope to your imagination and ask, What if it had fallen, or should yet fall on me? The bare conception makes you shudder: you are fain to shake off the reverie and compose yourself by the reflection that the rock, fixed to the spot by the laws of nature, cannot move to harm you.
But the Judge of the quick and the dead, though likened to a stone as to crushing power, is not like a stone in its silent still inertia. He liveth and abideth for ever. He bears now,—has borne long. The Almighty God does not move himself to hurt those who are his enemies, any more than the rock which has slept half buried in the valley many thousand years. But he will not thus bear for ever: he will come to judge the world. He will come as the lightning comes: then blessed will all be who shall have put their trust in him, while he waited, through the Gospel, to be gracious. “When the Son of man cometh” the second time, “shall he find faith on the earth?” He will then find only the faith which his first coming generated; for his second coming creates no new faith. Then, it is not “believe in the Lord Jesus Christ and thou shalt be saved;” but “a fearful looking for of judgment.”
[←Contents]