Christ iiad no real human body, and others, that his body was not fashioned out of matter, but formed of a celestial substance, the fathers inserted in their creeds, that he was " born of the substance of the Virgin Mary." This is involved in the Scriptural state- ment that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that like- ness to men which makes them his brethren, and which was se- cured by his taking part in flesh and blood. (Heb. ii. 14.)
The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than Ids own, was an act of unspeakable condescension, and there fore is properly included in the particulars in which He humbled Himself. It is so represented in the Scriptures, and that it is such is involved in the very nature of the act, on any other hypothesis than that which assumes the equality of God and man ; or that man is a modus existendi of the Deity, and that the highest.
The Lutheran theologians exclude the incarnation as an element of Christ's humiliation, on the ground that his humiliation was con- fined to his earthly existence, whereas his union with our nature continues in heaven. This, however, is contrary to Scripture, because the Apostle says that He made himself of no reputation in becoming man. (Phil. ii. 7.) It is constantly represented as a wonderful exhibition of his love for his people. It was for their sake that He stooped to become a partaker of flesh and blood. The objection that his humiliation can include only what is limited to the earthly stage of his existence, is purely verbal or technical. That He bears his glorified humanity in heaven, having transmuted that humble mantle into a robe of glory, does not detract from the condescension involved in its assumption, and in his bearing it with all its imperfections during his earthly pilgrimage.
There are some forms of the modern speculations on this subject which effectually preclude our regarding the incarnation as an act of humiliation. It is assumed, as stated on a previous page, that this union of the divine and human is the culminating point in the regular development of humanity. Its relation to the sinfulness of man and the redemption of the race is merely incidental. It would have been reached had sin never entered into the world. It is obvious that this is a mere philosophical theory, entirely out- side of the Scriptures, and can legitimately have no influence on Christian doctrine. The Bible everywhere teaches that God sent his Son into the world to save sinners ; that He was born of a
612 PART in. Ch. XU. — HUxMILIATION of CHRIST.
woman and made under the law for our redemption ; that He be- came man in order that He might die, and by death destroy the power of Satan. No speculation inconsistent with these prevail- ing representations of the Word of God can be admitted as true bj those to whom that word is the rule of faith.
Christ was horn in a Low Condition. Not only the assumption of human nature, but also all the cir- cumstances by which it was attended enter into the Scriptural view of the humiliation of our Lord. Had He when He came into tiie world so manifested his glory, and so exercised his power, as to have coerced all nations to acknowledge Him as their Lord and God, and all kings to bow at his feet and bring Him their tributes, enthroning Him as the rightful and absolute sovereign of the whole earth, it had still been an act of unspeakable condescension for God to become man. But to be a servant ; to be born in a stable and cradled in a manger ; to be so poor as not to have a place where to lay his head; to appear without form or comeliness, so as to be despised and rejected of men, makes the condescension of our Lord to pass all comprehension. There is, indeed, a w(mder- fiil sublimity in this. It shows the utter worthlessness of earthly pomp and splendour in the sight of God. The manifestation of God in the form of a servant, has far more power not only over the im- agination but also over the heart, than his appearing in the form of an earthly king clothed in purple and crowned with gold. We bow at the feet of the poor despised Galilean with profounder rever- ence and love than we could experience had He appeared as Sol- omon in all his glory.
§ 2. He was made under the Law.
The humiliation of Christ included also his being made under the law. The law to which Christ subjected Himself was, (1.) The law given to Adam as a covenant of works ; that is, as prescribing perfect obedience as the condition of life. (2.) The Mosaic law which bound the chosen people. (3.) The moral law as a rule of duty. Christ was subject to the law in all these as- pects, in that He assumed the obligation to fulfil all righteousness, i. e., to do everything which the law in all its forms demanded. This subjection to the law was voluntary and vicarious. It was voluntary, not only as his incarnation was a voluntary act, and therefore all its consequences were assumed of his own free will ; but also because even after He assumed our nature He was free