Secondly, note how we have here the witness that Jesus Christ assented always to the loftiest meaning that men attached to His claims.
I have already pointed out the remarkable difference between the explanations which He condescended to give to the Roman governor as to the perfectly innocent meaning of His claim to be the King of Israel, and His silence before the Sanhedrim That silence is only explicable because they rightly understood the meaning of the claim which they contemptuously and perversely rejected. Jesus Christ knew that His death was the forfeit, as I have said, and yet He locked His lips and said not a word.
In like manner when, on the other occasion to which I have already referred, the Pharisees stumbled at His claims to forgive sins, He said nothing to soften down that claim. If He had meant then only what some people would desire to make Him mean when He said, Thy sins be forgiven thee '--viz., that He was simply acting as a minister of the divine forgiveness, and assuring a poor sinner that God had pardoned him--why in common honesty, in discharge of His plain obligations of a teacher, did He not say so--not for His own sake, but for the sake of preventing such a tremendous misunderstanding of His meaning? But He let them go away with the conviction that He intended to claim a divine prerogative, and vindicated the assertion by doing what only a divine power could do: That ye may know that the Son of Man hath power enough on earth to forgive sins, He saith unto the sick of the palsy, Take up thy bed and walk.' There was no need for Him to have wrought a miracle to establish His right to tell a poor soul that God forgave sin. And the fact that the miracle was supposed to be the demonstration and the vindication of His right to declare forgiveness shows that He was exercising that prerogative which belongs, as they rightly said, to God only.
And in precisely the same manner, the commonest obligations of honesty, the plain duty of a misunderstood Teacher, to say nothing of the duty of self-preservation, ought to have opened His lips in the presence of the Jewish authorities, if they understood wrongly and set too high their estimate of the meaning of His claims. His silence establishes the fact that they understood these aright.
And so, all through His life, we note this peculiarity, that He never puts aside as too lofty for truth men's highest interpretations of His claims, nor as too lowly for their mutual relation the lowest reverence which bowed before Him. Peter, in the house of Cornelius, said, Stand up! for I myself also am a man.' Paul and Barnabas, when the priests brought out the oxen and garlands to the gates of Lystra, could say, We also are men of like passions with yourselves.' But this meek Jesus lets men fall at His feet; and women wash them with their tears and wipe them with the hairs of their head; and souls stretch out maimed hands of faith, and grasp Him as their only hope. When His apostle said,' Thou art the Christ, the Son of the living God,' His answer was, Blessed art thou, for flesh and blood hath not revealed it unto thee,' and when another exclaimed, My Lord and my God!' this Pattern of all meekness accepted and endorsed the title, and pronounced a benediction on all who, not having seen Him, should hereafter attain a like faith.
Now I want to know whether that characteristic, which runs through all His life, and is inseparable from it, can be vindicated on any ground except the ground that He was' God manifest in the flesh.' Either Jesus Christ had a greedy appetite for excessive adoration, was a victim to diseased vanity and ever-present self-regard--the most damning charge that you can bring against a religious teacher--or He accepted love and reverence and trust, because the love and the reverence and the trust knit souls to the Incarnate God their Saviour.
