So I wish to dwell on these words now, and ask you first to notice here our Lord's forecasting of the Cross.
A handful of Greeks had come up to Jerusalem to the Passover, and they desired to see Jesus, perhaps only because they had heard about Him, and to gratify some fleeting curiosity; perhaps for some deeper and more sacred reason. But in that tiny incident our Lord sees the first green blade coming up above the ground which was the prophet of an abundant harvest; the first drop of a great abundance of rain. He recognises that He is beginning to pass out from Israel into the world. But the thought of His world-wide influence thus indicated and prophesied immediately brings along with it the thought of what must be gone through before that influence can be established. And he discerns that, like the corn of wheat that falls into the ground, the condition of fruitfulness for Him is death.
Now we are to remember that our Lord here is within a few hours of Gethsemane, and a few days of the Cross, and that events had so unfolded themselves that it needed no prophet to see that there could only be one end to the duel which he had deliberately brought about between Himself and the rulers of Israel. So that I build nothing upon the anticipation of the Cross, which comes out at this stage in our Lord's history, for any man in His position might have seen, as clearly as He did, that His path was blocked, and that very near at hand, by the grim instrument of death. But then remember that this same expression of my text occurs at a very much earlier period of our Lord's career, and that if we accept this Gospel of John, at the very beginning of it He said, As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up'; and that that was no mere passing thought is obvious from the fact that midway in His career, if we accept the testimony of the same Gospel, He used the same expression to cavilling opponents when He said: When ye have lifted up the Son of Man, then shall ye know that I am He.' And so at the beginning, in the middle, and at the end of His career the same idea is cast into the same words, a witness of the hold that it had upon Him, and the continual presence of it to His consciousness.
I do not need to refer here to other illustrations and proofs of the same thing, only I desire to say, as plainly and strongly as I can, that modern ideas that Jesus Christ only recognised the necessity of His death at a late stage of His work, and that like other reformers, He began with buoyant hope, and thought that He had but to speak and the world would hear, and, like other reformers, was disenchanted by degrees, are, in my poor judgment, utterly baseless, and bluntly contradicted by the Gospel narratives. And so, dear brethren, this is the image that rises before us, and that ought to appeal to us all very plainly; a Christ who, from the first moment of His consciousness of Messiahship--and how early that consciousness was I am not here to inquire--was conscious likewise of the death that was to close it. He came not to be ministered unto, but to minister,' and likewise for this end, to give His life a ransom for the many.' That gracious, gentle life, full of all charities, and long-suffering, and sweet goodness, and patience, was not the life of a Man whose heart was at leisure from all anxiety about Himself, but the life of a Man before whom there stood, ever grim and distinct away on the horizon, the Cross and Himself upon it. You all remember a well-known picture that suggests the Shadow of Death,' the shadow of the Cross falling, unseen by Him, but seen with open eyes of horror by His mother. But the reality is a far more pathetic one than that; it is this, that He came on purpose to die.
But now there is another point suggested by these remarkable words, and that is that our Lord regarded the Cross of shame as exaltation or lifting up.' I do not believe that the use of this remarkable phrase in our text finds its explanation in the few inches of elevation above the surface of the ground to which the crucified victims were usually raised. That is there, of course, but there is something far deeper and more wonderful than that in the background, and it is this in part, that that Cross, to Christ's eyes, bore a double aspect. So far as the inflicters or the externals of it were concerned, it was ignominy, shame, agony, the very lowest point of humiliation. But there was another side to it. What in one aspect is the nadir, the lowest point beneath men's feet, is in another aspect the zenith, the very highest point in the bending heaven above us. So throughout this Gospel, and very emphatically in the text, we find that we have the complement of the Pauline view of the Cross, which is, that it was shame and agony. For our Lord says, Now the hour is come when the Son of Man shall be glorified.' Whether it is glory or shame depends on what it was that bound Him there. The reason for His enduring it makes it the very climax and flaming summit of His flaming love. And, therefore, He is lifted up not merely because the Cross is elevated above the ground on the little elevation of Calvary, but that Cross is His throne, because there, in highest and sovereign fashion, are set forth His glories, the glories of His love, and of the grace and truth' of which He was full.'
So let us not forget this double aspect, and whilst we bow before Him who endured the Cross, despising the shame,' let us also try to understand and to feel what He means when, in the vision of it, He said, the hour is come that the Son of Man shall be glorified.' It was meant for mockery, but mockery veiled unsuspected truth when they twined round His pale brows the crown of thorns, thereby setting forth unconsciously the everlasting truth that sovereignty is won by suffering; and placed in His unresisting hand the sceptre of reed, thereby setting forth the deep truth of His kingdom, that dominion is exercised in gentleness. Mightier than all rods of iron, or sharp swords which conquerors wield, and more lustrous and splendid than tiaras of gold glistening with diamonds, are the sceptre of reed in the hands, and the crown of thorns on the head, of the exalted, because crucified, Man of Sorrows.
But there is still another aspect of Christ's vision of His Cross, for the lifting up' on it necessarily draws after it the lifting up to the dominion of the heavens. And so the Apostle, using a word kindred with that of my text, but intensifying it by addition, says, He became obedient even unto the death of the Cross, wherefore God also hath highly lifted Him up.'
So here we have Christ's own conception of His death, that it was inevitable, that it was exaltation even in the act of dying, and that it drew after it, of inevitable necessity, dominion exercised from the heavens over all the earth. He was lifted up on Calvary, and because He was lifted up He has carried our manhood into the place of glory, and sitteth at the right hand of the Majesty on high. So much for the first point to which I would desire to turn your attention.
