It is well that the soul be clear as to this--well to have a divine sense of the harmony which exists between those scriptures which present Christ in the essential dignity of His Person and the divine purity of His nature, and those which present Him in His relation with His people and as accomplishing the great work of redemption. At times we find both these things combined in the same passage, as in Heb. v. 8, 9,--"Though _He were a Son_, yet learned He obedience by the things which He suffered; and being made perfect, He became the author of eternal salvation to all them that obey Him." We must, however, bear in mind that not one of those relations into which Christ voluntarily entered--whether as the expression of divine love to a lost world, or the Servant of the divine counsels--not one of these could possibly interfere with the essential purity, excellency, and glory of His Person. "The Holy Ghost came upon" the virgin, and "the power of the Highest overshadowed her;" and "therefore that holy Thing which was born of her was called the Son of God." Most magnificent unfolding, this, of the deep secret of Christ's pure and perfect humanity--the great Antitype of the "_fine flour mingled with oil_"!
And here let me observe, that between humanity as seen in the Lord Jesus Christ and humanity as seen in us there could be no union. That which is pure could never coalesce with that which is impure. That which is incorruptible could never unite with that which is corruptible. The spiritual and the carnal--the heavenly and the earthly--could never combine. Hence, therefore, it follows that incarnation was not, as some have attempted to teach, Christ's taking our fallen nature into union with Himself. If He could have done this, there would have been no need of the death of the cross. He needed not, in that case, to feel "straitened" until the baptism was accomplished--the corn of wheat did not need to "fall into the ground and die." This is a point of grave moment. Let the spiritual mind ponder it deeply. Christ could not possibly take sinful humanity into union with Himself. Hear what the angel saith to Joseph, in the first chapter of Matthew's gospel,--"Joseph, thou son of David, fear not to take unto thee Mary thy wife; for _that which is conceived in her is of the Holy Ghost_." See how Joseph's natural sensibilities, as well as Mary's pious ignorance, are made the occasion of a fuller unfolding of the holy mystery of Christ's humanity, and also of guarding that humanity against all the blasphemous attacks of the enemy.
How, then, is it that believers are united to Christ? Is it in incarnation, or resurrection? In resurrection, assuredly. How is this proved? "Except a corn of wheat fall into the ground and die, it abideth _alone_." (John xii. 24.) At this side of death, there could be no union between Christ and His people. It is in the power of a new life that believers are united to Christ. They were dead _in sin_, and He, in perfect grace, came down and (though Himself pure and sinless) was "made sin," "died _unto sin_," put it away, rose triumphant over it and all pertaining to it, and, in resurrection, became the Head of a new race. Adam was the head of the old creation, which fell with him. Christ, by dying, put Himself under the full weight of His people's condition, and having perfectly met all that was against them, rose victorious over all, and carried them with Him into the new creation, of which He is the glorious Head and Centre. Hence, we read, "He that is joined unto the Lord is one spirit." (1 Cor. vi. 17.) "But God, who is rich in mercy, for His great love wherewith He loved us, even when were _dead in sins_, hath quickened us _together with Christ_, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. ii. 4-6.) "For we are members of His body, of His flesh, and of His bones." (Eph. v. 30.) "And you, being _dead in your sins_ and the uncircumcision of your flesh, _hath He quickened together with Him_, having forgiven you all trespasses." (Col. ii. 13.)