17. THE SUBJECTION OF CHRIST

I. Consider the successive descents and subjections of Je
sus Christ for our sake. His Humanity was a creature of God, and so, of necessity, dependent on the supreme dominion of its Creator. The Divinity is over all, and loses none of its rights over the work of its hand even though it be united to the Humanity. Christ speaking in His human nature says therefore: “the Father is greater than I” (John xiv. 28). Our Lord then was subject to the natural and supernatural, moral and spiritual law. To the ceremonial law of God given by Moses, Christ was not properly subject, as being the Messias, the legislator, and the founder of a new dispensation. He submitted, however, out of respect to a law that had come from God, out of humility concealing His dignity, in order to give us an example. He submitted Himself further to obedience to the death of the cross under the law of His Father’s will, and the law of charity towards us. The subjection of Christ was a lowering of Himself, but it exalted the Divinity in the person of the Father. An infinite Person became in His human nature the first subject of God; and for the first time God received His full due, infinite service of adoration and love. How great are the results of humility! Put off all your self-sufficiency for the sake of God, forego all elevation in your own esteem and in the esteem of others; it is little indeed to offer to God, but it will cost you much, and it will honour Him still more. It is the only way in which you can exalt Him.

II. Our Lord made Himself not merely the subject but the servant of His Father. “He debased Himself, taking the form of a servant” (Phil. ii. 7). He descended from the throne of the Divinity, put aside the dignity of Son, covered His glory with our degrading garb, gave up His own will, and devoted Himself to a life of lowliness and obedience. In this He made compensation to the Father for our refusal of service, He took the place of humanity, fulfilled its duties, and saved it from the chastisement of its rebellion. For the first time the fulness of service which God demanded, and which His greatness required from man, was rendered to Him. The offending race, in requital for the service of their head and chief member, are received back by the Father, not merely as servants, but as sons. Our Lord, further, is not content with this abasement, but makes Himself our servant, enduring our humours, waiting on our pleasure, allowing us to dictate terms to Him. As for His faithful followers, “He will gird Himself, and make them sit down to meat, and passing, will minister to them” (Luke xii. 37); for obstinate sinners He is ready to do much more in order to gain them. Put off that pride which revolts against all subjection even to God. Offer yourself to be the lowliest in the house of God; be ready to serve all others for His sake.

III. “Thou hast made Me to serve with thy sins; thou hast wearied Me with thy iniquities” (Isa. xliii. 24). Mankind, refusing honourable service in the house of God, have fallen into a most real and degrading slavery to material nature and to the passions; they have lost their spiritual liberty, and the dignity which ought to belong to free beings, and the beauty of noble life. Our Lord could not enter into this degradation; none are the slaves of sin but those who commit it. But He took on Himself the outward stigma of slavery, to save us from the reality. He was poor and in labour from His youth, and that labour was the ignominious one of cleansing this world from its filthiness. He had no possessions of His own, no home. He was sold for the price of a slave, was clothed as a buffoon and exposed to derision. He was scourged like a slave, and suffered the death of a slave. What He endured ought to have been your lot for ever; you deserved it, and except for Our Lord’s substitution of Himself for you, you would have had to endure it.