"Grace be unto you, and peace, from … 5. Jesus Christ, who is the faithful Witness, and the first begotten of the dead, and the Prince of the kings of the earth."--Rev. 1:4-5.
So loftily did John in his old age come to think of his Lord. The former days of blessed nearness had not faded from his memory; rather he understood their meaning better than when he was in the midst of their sweetness. Years and experience, and the teaching of God's Spirit, had taught Him to understand what the Master meant when He said:--It is expedient for you that I go away'; for when He had departed John saw Him a great deal more clearly than ever he had done when he beheld Him with his eyes. He sees Him now invested with these lofty attributes, and, so to speak, involved in the brightness of the Throne of God. For the words of my text are not only remarkable in themselves, and in the order in which they give these three aspects of our Lord's character, but remarkable also in that they occur in an invocation in which the Apostle is calling down blessings from Heaven on the heads of his brethren. The fact that they do so occur points a question: Is it possible to conceive that the writer of these words thought of Jesus Christ as less than divine? Could he have asked for grace and peace' to come down on the Asiatic Christians from the divine Father, and an Abstraction, and a Man? A strange Trinity that would be, most certainly. Rightly or wrongly, the man that said, Grace and peace be unto you, from Him which is, and which was, and which is to come, and from the seven Spirits which are before His Throne, and from Jesus Christ,' believed that the name of the One God was Father, Son, and Holy Spirit.
But it is not so much to this as to the connection of these three clauses with one another, and to the bearing of all three on our Lord's power of giving grace and peace to men's hearts, that I want to turn your attention now. I take the words simply as they lie here; asking you to consider, first, how grace and peace come to us from the faithful Witness'; how, secondly, they come from the first begotten from the dead'; and how, lastly, they come from the Prince of the kings of the earth.'
All of you who have any familiarity with the language of Scripture will know that a characteristic of all the writings which are ascribed to the Apostle John, viz., his Gospel, his Epistles, and the book of the Revelation, is their free and remarkable use of that expression, Witness.' It runs through all of them, and is one of the many threads of connection which tie them all together, and which constitute a very strong argument for the common authorship of the three sets of writings, vehemently as that has of late been denied.
But where did John get this word? According to his own teaching he got it from the lips of the Master, who began His career with these words, We speak that we do know, and bear witness to that we have seen,' and who all but ended it with these royal words, Thou sayest that I am a King! For this cause came I into the world, that I should bear witness unto the Truth.' Christ Himself, then, claimed to be in an eminent and special sense the witness to the world.
The witness of what? What was the substance of His testimony? It was a testimony mainly about God. The words of my text substantially cover the same ground as His own words, I have declared Thy name unto My brethren,' and as those of the Apostle: The only begotten Son which is in the bosom of the Father, He hath declared Him.' And they involve the same ideas as lie in the great name by which He is called in John's Gospel, the Word of God.'
That is to say, all our highest and purest and best knowledge of God comes from the life and conduct and character of Jesus Christ. His revelation is no mere revelation by words. Plenty of men have talked about God, and said noble and true and blessed things about Him. Scattered through the darkness of heathenism, and embedded in the sinfulness of every man's heart, there are great and lofty and pure thoughts about Him, which to cleave to and follow out would bring strength and purity. It is one thing to speak about God in words, maxims, precepts; it is another thing to show us God in act and life. The one is theology, the other is gospel. The one is the work of man, the other is the exclusive prerogative of God manifested in the flesh.
It is not Christ's words only that make Him the Amen,' the faithful and true Witness,' but in addition to these, He witnesses by all His deeds of grace, and truth, and gentleness, and pity; by all His yearnings over wickedness, and sorrow, and sinfulness; by all His drawings of the profligate and the outcast and the guilty to Himself, His life of loneliness, His death of shame. In all these, He is showing us not only the sweetness of a perfect human character, but in the sweetness of a perfect human character, the sweeter sweetness of our Father, God. The substance of His testimony is the Name, the revelation of the character of His Father and our Father.
This name of witness' bears likewise strongly upon the characteristic and remarkable manner of our Lord's testimony. The task of a witness is to affirm; his business is to tell his story--not to argue about it, simply to state it. And there is nothing more characteristic of our Lord's words than the way in which, without attempt at proof or argumentation, He makes them stand on their own evidence; or, rather, depend upon His veracity. All His teaching is characterised by what would be insane presumption in any of us, and would at once rule us out of court as unfit to be listened to on any grave subject, most of all on religious truth. For His method is this: Verily, verily,! say to you! Take it on My word. You ask Me for proof of My saying: I am the proof of it; I assert it. That is enough for you!' Not so do men speak. So does the faithful Witness speak; and instead of the conscience and common-sense of the world rising up and saying, This is the presumption of a religious madman and dictator,' they have bowed before Him and said, Thou art fairer than the children of men! Grace is poured into Thy lips.' He is the faithful Witness, who lays His own character and veracity as the basis of what He has to say, and has no mightier word by which to back His testimony than His own sovereign Verily! verily!'
The name bears, too, on the ground of His testimony. A faithful witness is an eye-witness. And that is what Christ claims when He witnesses about God. We speak that we do know, we testify that we have seen.' I speak that which I have seen with My Father!' There is nothing more remarkable about the oral portion of our Lord's witness than the absence of any appearance, such as marks all the wisest words of great men, of having come to them as the result of patient thought. We never see Him in the act of arriving at a truth, nor detect any traces of the process of forming opinions in Him. He speaks as if He had seen, and His tone is that of one who is not thinking out truth or grasping at it, but simply narrating that which lies plain and clear ever before His eyes. I do not ask you what that involves, but I quote His own statement of what it involves: No man hath ascended up into Heaven save He that came down from Heaven, even the Son of man which is in Heaven.'
There have been plenty of great and gracious words about God, and there have been plenty of black and blasphemous thoughts of Him. They rise in our own hearts, and they come from our brothers' tongues. Men have worshipped gods gracious, gods loving, gods angry, gods petulant, gods capricious; but God after the fashion of the God whom Jesus Christ avouches to us, we have nowhere else, a God of absolute love, who so loved the world'--that is, you and me--that He gave His only begotten Son, that whosoever believeth in Him should not perish.'
And now I ask, is there not grace and peace brought to us all from that faithful Witness, and from His credible testimony? Surely the one thing that the world wants is to have the question answered whether there really is a God in Heaven that cares anything about me, and to whom I can trust myself wholly; believing that He will lift me out of all my meannesses and sins, and make me clean and pure and blessed like Himself. Surely that is the deepest of all human needs, howsoever little men may know it. And sure I am that none of us can find the certitude of such a Father unless we give credence to the message of Jesus Christ our Lord.
This day needs that witness as much as any other; sometimes in our unbelieving moments, we think more than any other. There is a wave--I believe it is only a wave--passing over the cultivated thought of Europe at present which will make short work of all belief in a God that does not grip fast to Jesus Christ. As far as I can read the signs of the times, and the tendency of modern thinking, it is this:--either an absolute Silence, a Heaven stretching above us, blue and clear, and cold, and far away, and dumb; or else a Christ that speaks--He or none! The Theism that has shaken itself loose from Him will be crushed, I am sure, in the encounter with the agnosticism and the materialism of this day. And the one refuge is to lay fast hold of the old truth:--The only begotten Son which is in the bosom of the Father, He hath declared Him.'
Oh! you orphan children that have forgotten your Father, and have turned prodigals and rebels; you that have begun to doubt if there is any one above this low earth that cares for you; you that have got bewildered and befogged amidst the manifold denials and controversies of this day; come back to the one voice that speaks to us in tones of confident certainty as from personal knowledge of a Father. He that hath seen Me hath seen the Father,' says Jesus to us all: hearken unto Me, and know God, whom to know in Me is eternal life.' Listen to Him. Without His testimony you will be the sport of fears, and doubts, and errors. With it in your hearts you will be at rest. Grace and peace come from the faithful Witness.
The first begotten from the dead' does not precisely convey the idea of the original, which would be more accurately represented by the first born from the dead'--the resurrection being looked upon as a kind of birth into a higher order of life. It is, perhaps, scarcely necessary to observe that the accuracy of this designation, the first born from the dead,' as applied to our Lord, is not made questionable because of the mere fact that there were others who rose from the dead before His resurrection, for all of these died again. What a strange feeling that must have been for Lazarus and the others, to go twice through the gates of death; twice to know the pain and the pang of separation! But these all have been gathered to the dust, and He now waiting the adoption, that is the resurrection of the body.' But this Man, being raised, dieth no more, death hath no more dominion over Him. And how is it that grace and peace come to us from the risen Witness? Two or three words may be said about that.
Think how, first of all, the resurrection of Jesus Christ is the confirmation of His testimony. In it the Father, to whom He hath borne witness in His life and death, bears witness to Christ, that His claims were true and His work well-pleasing. He is declared to be the Son of God by the resurrection from the dead.' If our Lord did not rise from the dead, as all Christendom to-day! has been declaring its faith that He did, then, as it seems to me, there is an end to His claims to be Son of God, and Son of Man, or anything other than a man like the rest of us. If He be no more and naught else than a man, altogether like the rest of us, then there is an end to any special revelation of the Divine nature, heart, purposes, and will, in His works and character. They may still be beautiful, they may still reveal God in the same sense in which the doings of any good man suggest a fontal source of goodness from which they flow, but beyond that they are nothing. So all the truth, and all the peace, all the grace and hope which flow to us from the witness of Jesus Christ to the Father, are neutralised and destroyed unless we believe in the resurrection from the dead. His words may still remain gracious, and true in a measure, only all dashed with the terrible mistake that He asserted that He would rise again, and rose not. But as for His life, it ceases to be in any real sense, because it ceases to be in any unique sense, the revelation to the world of the character of God.
And therefore, as I take it, it is no exaggeration to say that the whole fabric of Christianity, and all Christ's worth as a witness to God, stand or fall with the fact of His resurrection. If you pull out that keystone, down comes the arch. There may still be fair carving on some of the fallen fragments, but it is no longer an arch that spans the great gulf, and has a firm pier on the other side. Strike away the resurrection and you fatally damage the witness of Jesus. You cannot strike the supernatural out of Christianity, and keep the natural. The two are so inextricably woven together that to wrench away the one lacerates the other, and makes it bleed, even to death. If Christ be not risen we have nothing to preach, and you have nothing to believe. Our preaching and your faith are alike vain: ye are yet in your sins. Grace and peace come from faith in the first begotten from the dead?
And that is true in another way too. Faith in the resurrection gives us a living Lord to confide in--not a dead Lord, whose work we may look back upon with thankfulness; but a living one, who works now upon us, and by whose true companionship and real affection strength and help are granted to us every day. The cold frost of death has not congealed that stream of love that poured from His heart while He lived on earth; it flows yet for each of us, for all of us, for the whole world.
My brother, we cannot do without a living Christ to stand beside us, to sympathise, to help, to love. We cannot do without a living Christ with whom we may speak, who will speak to us. And that communion which is blessedness, that communication of power and righteousness which is life, are only possible, if it be true that His death was not the end of His relationship to us, or of His work in the world, but was only a transition from one stage of that work to another. We have to look to Christ, the faithful Witness,' the Witness who witnessed when He died; but we have to look to Him that is risen again and takes His place at the right hand of God. And the grace and peace flow to us not only from the contemplation of the past witness of the Lord, but are showered upon us from the open hands of the risen and living Christ.
In still another way do grace and peace reach us, from the first begotten from the dead,' inasmuch as in Him and in His resurrection-life we are armed for victory over that foe whom He has conquered. If He be the first born, He will have many brethren.' The first' implies a second. He has been raised from the dead, therefore death is not the destruction of conscious life. He has been raised from the dead, therefore any other man may be. Like another Samson, He has come forth from the prison-house, with the bars and gates upon His mighty shoulders, and has carried them away up there to the hill-top where He is. And the prison-house door stands gaping wide, and none so weak but he can pass out through the ever open portals. Christ has risen, and therefore if we will trust Him we have conquered that last and grimmest foe. And so for ourselves, when we are trembling, as we all do with the natural shrinking of flesh from the thought of that certain death; for ourselves, in our hours of lonely sorrow, when the tears come or the heart is numbed with pain; for ourselves when we lay ourselves down in our beds to die, grace and peace, like the dove that fell on His sacred head as it rose from the water of the baptism--will come down from His hands who is not only the faithful Witness,' but the first begotten from the dead.'
The series of aspects of Christ's work here is ranged in order of time, in so far as the second follows the first, and the third flows from both, though we are not to suppose that our Lord has ceased to be the faithful Witness when He has ascended His Sovereign Throne. His own saying, I have declared Thy name, and will declare it,' shows us that His witness is perpetual, and carried on from His seat at the right hand of God.
He is the Prince of the kings of the earth,' just because He is' the faithful Witness.' That is to say: --His dominion is the dominion of the truth; His dominion is a kingdom over men's wills and spirits. Does He rule by force? No! Does He rule by outward means? No! By terror? No! but because, as He said to the astonished Pilate, He came to bear witness to the truth'; therefore is He the King not of the Jews only but of the whole world. A kingdom over heart and conscience, will and spirit, is the kingdom which Christ has founded, and His rule rests upon His witness.
And not only so, He is the Prince of the kings of the earth' because in that witness He dies, and so becomes a martyr' to the truth--the word in the original conveying both ideas. That is to say, His dominion rests not only upon truth. That would be a dominion grand as compared with the kingdom of this world, but still cold. His dominion rests upon love and sacrifice. And so His Kingdom is a kingdom of blessing and of gentleness; and He is crowned with the crowns of the universe, because He was first crowned with the crown of thorns. His first regal title was written upon His Cross, and from the Cross His Royalty ever flows. He is the King because He is the sacrifice.
And He is the Prince of the kings of the earth because, witnessing and slain, He has risen again; His resurrection has been the step midway, as it were, between the humiliation of earth and death, and the loftiness of the Throne. By it He has climbed to His place at the right hand of God. He is King and Prince, then, by right of truth, love, sacrifice, death, resurrection.
And King to what end? That He may send grace and peace. Is there no peace for a man's heart in feeling that the Brother that loves him and died for him rules over all the perplexities of life, the confusions of Providence, the sorrows of a world, and the corruptions of his own nature? Is it not enough to drive away fears, to anodyne cares, to disentangle perplexities, to quiet disturbances, to make the coward brave, and the feeble strong, and the foolish wise, and the querulous patient, to think that my Christ is king; and that the hands which were nailed to the Cross wield the sceptre, and that He who died for me rules the universe and rules me?
Oh, brethren! there is no tranquillity for a man anywhere else but in the humble, hearty recognition of that Lord as his Lord. Crown Him with your reverence, with your loyal obedience, with your constant desires; crown Him with your love, the most precious of all the crowns that He wears, and you will find that grace and peace come to you from Him.
Such, then, is the vision that this seer in Patmos had of his Lord. It was to him a momentary opening of the heavens, which showed him his throned Lord; but the fact which was made visible to his inward eye for a moment is an eternal fact. To-day as then, to-morrow as to-day, for Asiatic Greeks and for modern Englishmen, for past centuries, for the present, and for all the future, for the whole world for ever, Jesus Christ is the only witness whose voice breaks the awful silence and tells us of a Father; the only Conqueror of Death who makes the life beyond a firm, certain fact; the King whose dominion it is life to obey. We all need Him. Your hearts have wants which only His grace can supply, your lives have troubles which only His peace can still. Sin and sorrow, change and trial, separation and death, are facts in every man's experience. They are ranked against us in serried battalions. You can conquer them all if you will seek shelter and strength from Him who has died for you, and lives to succour and to save. Trust Him! Let your faith grasp the past fact of the Cross whose virtue never grows old, and the present fact of the Throne from which He bends down with hands full of grace; and on His lips the tender old words: Peace I leave with you, My peace give I unto you!'
