Unsearchable Riches

Some of the Relationships of Christ to His People

By Edward Dennett

Chapter 12

CHRIST OUR HEAD.

THERE are several senses in which Christ is said in Scripture to be Head. In the first place, " He is the head of every man" (1 Cor. xi. 3); then, "He is head over all things to the Church" (Eph. i. 22); and lastly, " He is the head of the body, the Church " (Col. i. 18). The first sets forth His lordship over all men, for He has authority (ἐξουσίαν) over all flesh; the second, His universal supremacy over all things; and the last sets forth His special relation to the Church. Into all these glories He has entered by virtue of redemption, and, therefore, as man. This truth cannot be too urgently repeated, that He fills this wondrous place, inherits these varied dignities, as the Man—the Man who once in this scene was rejected and crucified, but is now the Exalted One at the right hand of

This is specially brought out in one aspect in He brews ii. Thus the apostle says, " Unto the angels hath He not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, God. What is man, that Thou art mindful of him? or the son of man, that Thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honour, and didst set him over the works of Thy hands: Thou hast put all things in subjection under his feet. For in that He put all in subjection under him, He left nothing that is not put under him. But now we see not yet all things put under him; but we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that He by the grace of God should taste death for every man" (or, for everything —ὑπὲρ παντὸς) (Heb. ii. 5-9). It is, therefore, as Son of Man, as taught in this scripture, that the Lord Jesus receives the subjection of all things under His feet. For God hath " made known unto us," writes St. Paul, " the mystery of His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fulness of times, He might gather together in one all things in Christ (or, head up all things in the Christ —ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ), both which are in heaven, and which are on earth, in Him " (Eph. i. 9, 10).

It is also as man, as the glorified Man at God's right hand, that Christ is the Head of His body, the Church. " And He is head of the body, the Church: who is the beginning, the first-born from the dead; that in all things He might have the pre-eminence " (Col. i. 18). It is, therefore, as the Risen One, the First-born from the dead, that He occupies this place; for it is scarcely necessary to point out that when He is spoken of in connection with resurrection it is always as Man. It follows from this, that the Church could have had no existence until after He had taken His place at the right hand of God; for until the Head was in heaven, the body, the Church, could not have been formed below. This will be placed beyond a doubt if we refer to another scripture. "As the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (1 Cor. xii. 12, 13). The language here employed is remark able. Instead of saying, as we should expect, when introducing the comparison of the human body with its many members, " So also is the Church" it is, " So also is Christ "—more exactly the Christ. " The Christ " is thus a term which includes the Head in heaven and the members on earth; and in the next verse the secret is explained—"For by one Spirit are we all baptized into one body." It was not, then, until Christ had ascended up on high, and the Holy Spirit had come down, that the body could have been formed. Accordingly we find our blessed Lord, after His resurrection, saying to His own, "Ye shall be baptized with the Holy Ghost not many days hence" (Acts i. 5). This promise was verified on the Day of Pentecost; and on that day —although the truth of the body had not then been revealed —the body of Christ was formed. Then by the Holy Ghost sent down believers were by the baptism of the Spirit united with a glorified Christ on high, forming together with Him—wondrous thought, and still more wondrous grace!—one body. And this remains the characteristic of the present dispensation —that believers, indwelt by the Holy Ghost, are members of Christ's body, He the Head and they the members. (See Rom. xii. 4, 5; Eph. iv. 1-16, &c.)

When, then, we speak of Christ our Head, it is not an individual relationship that is signified, but a relationship which we share in common with every believer who has received the Holy Ghost. As, there fore, we are in common united to Christ, we also are united to one another, members of His body, and consequently members one of another. What an overwhelming thought, as we tread this scene—and yet what solace, what strength it imparts, that we are livingly associated with Christ at the right hand of God; and that also we are livingly associated with all our fellow-believers! And this twofold thought covers the whole ground of our responsibilities as members of the body of Christ—our responsibility to Christ as Head; and our responsibility to one another, to all believers, as being with us members of that body. We may profitably consider both the one and the other.

(1.) Christ is our Head. The Church, therefore, is subject to Christ (Eph. v. 24). Surely there should be no necessity to dwell upon and to enforce such a self-evident truth. What delight it was to the heart of God to bestow upon His Christ this exalted place, thus expressing His estimate of the work which He wrought out in His life and His death! " He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted Him," &c. (Phil. ii. 8, 9). If, then, we have any fellowship with the heart of God, what delight to us to accord Him such a place of supremacy. When we consider, more over, how deeply we are interested in His occupancy of it; how that all our blessing has flowed to us through Him in that place, in virtue of His finished work; how that it is by His unceasing love and ministry that He maintains us in the blessing in which we are set; how, in a word, that we owe all that we are, and have, and hope to receive, to Him, we might conclude that the hearts of His people would find their joy in acknowledging His Headship, and in taking the place of sub mission to His will. But what are the facts of the case? Look around for the answer, and what do we see? Emulation in obedience to the Head of the Church? Nay, but man's supremacy and man's will in the Church. Take all the denominations of Christendom that exist to-day, and you will find more or less that they are grounded upon human constitutions and governed by human laws; that the Headship of Christ in its proper force and sphere is practically ignored. With sorrow we write the words; and we are confident that the godly of all names have fellowship in our sorrow. But if the assertion of self-will on the part of the members of His body be so grievous to us, what must He — the Head of the body—feel? True that it is largely owing to ignorance —ignorance of the truth of the body, and ignorance of the Scriptures. The fact, however, remains—a fact which, if estimated in its proper significance in relation to Christ, and according to 'His own heart, would fill us all with intolerable shame, abase us in the dust in humiliation and self-judgment.

If Christ is our Head, our responsibility is entire and unreserved obedience. For the head must govern, direct the body, not the body the head. How, then, can the will of the Head be ascertained? From the Word of God. And the most cursory glance over its pages will show what infinite pains He has taken to communicate it to us. Indeed, not only has He revealed His will, but He has given us, in the Holy Ghost, the power to apprehend it (John xiv. 20; xvi. 13, 14; 1 Cor. ii., &c.). We are therefore without excuse if we remain in ignorance. But the question is sometimes put, Has He not left us largely to our own discretion, to arrange matters connected with worship and government as we think best? This argument is continually advanced, and advanced to justify all the existing divisions in the Church of God. It needs, how ever, but a moment's consideration to show its futile character. Search all down the line of God's dealings with man, and what do we find? That in every dispensation, whatever has been intrusted to man's responsibility, has utterly failed. It was so with Adam in the garden, Noah on the new earth, Israel under law, the priesthood—and even the Church —and in spite of the most precise directions and commandments. And yet it is gravely contended that the Lord has left us to use our discretion! The Head leave the members of the body to act as they should severally — or in twos or threes —please! Impossible! No; search the Scriptures, and it will soon be confessed that the Lord has never once left us to our own wisdom, but has provided for every emergency, so that the Church should be able in every situation, and in all circumstances, to have the certain guidance of His own infallible mind. This is where our failure has been —in the neglect of the study of the Scriptures. And it should be always remembered that every believer is responsible to know his Lord's will. True that He, when dealing with His servants, will make a distinction between those who were wilfully, and those who were ignorantly, disobedient (Luke xii. 47, 48); still the responsibility remains; and it is open to every godly soul who desires to know the mind of the Lord, to ascertain it from the Word of God. " If any man will (or desires to) do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John vii. 17).

Our responsibility thus to our Head is summed up in this one word obedience. Hence, as He was, when on the earth, in subjection to the Father, so are we in subjection to Him. He never did His own will; for He came down from heaven to do His Father's will (John vi. 38); and He has left us an example that we should follow in His steps. It would save us much difficulty, as well as anxiety, if we always remembered that the characteristic of a Christian is that he has no will. The will is connected with the old man, and the believer has put off the old man—it was crucified with Christ (Col. iii. 9; Rom. vi. 6). He must, therefore, be governed by the will of another—even that of Christ. This is rather individual responsibility; but when we speak of the responsibility of the members of the body of Christ, the thought is, that collectively they must be subject— it is the Church which is subject to Christ. Hence, when assembled, as well as in our individual path, we must be in obedience —have everything sanctioned and regulated by the Word of God.

And what perfect rest it gives to have no will, to be in obedience! There can be no conflict where there is no will, but peace and harmony would be the necessary consequence. Obedience would heal every existing division, and secure once more the answer to our blessed Lord's own prayer, that they all may be one (John xvii. 21). Who is there amongst the children of God that does not long for such a con summation? Who is there that does not mourn continually that he is separated, here on earth, from so many of the members of Christ's body? Let us, then, not accept it as a dire necessity, but let us, each one for himself, acknowledge our responsibility, seek in all things to be subject to the will of our Head, and then to bring others into the same place of rest and blessing, that we all may be seen to be, as we really are, one in Christ.

(2.) Our responsibility is no less marked in reference to our fellow-members of the body of Christ. For, as we have seen, the same Spirit that unites us to Christ as our Head, unites also all the members in one living whole. Thus, writing to the Ephesians, and pointing out the end and object of the gifts which proceed from the ascended Christ as Head of the Church, the apostle proceeds, " But speaking (or rather, holding —the word is difficult —ἀληθεύοντες) the truth in love, may grow up into Him in all things, which is the Head, even Christ: from whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Eph. iv. 15, 16). The welfare, blessing, and increase of the whole body is thus dependent upon the harmonious activity of its every member. It is, however, in another epistle that we have the character of our mutual responsibilities specially indicated. We have already referred to it when speaking of the formation of the body by the baptism of the Spirit (1 Cor. xii. 13). The apostle then insists on two points: first, that the body is not one member, but many (ver. 14); and, secondly, that though there are many members, it is yet but one body. On the one side, therefore, we have to maintain the manifoldness, the diversity, of the members; and on the other, the unity of the whole. Then he proceeds to specify the interconnection of the members, and their consequent relationships and responsibilities.

First, every member needs all the other members. " The eye cannot say unto the hand, I have no need of thee: nor again, the head to the feet, I have no need of you. Nay, much more, those members of the body, which seem to be more feeble, are necessary," &c. (ver. 21, 22). All, therefore, are necessary the one to the other. We know this in regard to our human body; for if we have suffered the loss — if but for a time— of the least of our members, what inconvenience has immediately resulted, affecting the comfort of the whole body! In the same way the Spirit of God would have us to feel the need of every member of the body of Christ. And this feeling should govern our attitude towards all. We cannot be independent one of the other; and the state of the Church to-day is but the consequence of forgetting this truth. Our own welfare—the welfare of all—demands that we should all be owning our mutual need; instead of, alas! in many cases, agreeing to differ, and to separate the one from the other for the sake of peace. What God hath joined together —we may also say in respect of the body of Christ —let no man put asunder; and we can not be too thankful that, though outwardly it be not maintained, its unity cannot be destroyed. Still we must never forget our responsibility; and surely we should have more power to deal with souls who are ignorant of this blessed truth, if we dealt with them in this spirit of yearning after them, because they are necessary to the glory of the Head, in the maintenance of the unity of the body on earth, and to the blessing of all its members. Like the members of a family who are grieved because some of their number have absented themselves from their home, and cannot be happy until they return, so we should feel, when we think of so many saints wandering away, and heeding not their responsibility to their fellow-members of Christ's body.

And let it be distinctly observed that it is not gifts which are here mentioned; but it is members of the body. What a responsibility then devolves upon us all, however insignificant we may be, or others may deem us to be! I, whatever I am, am necessary to all the saints. Every one needs me; and I need all the rest. Our very needs—to say nothing of the mind of Christ —should, therefore, draw us together, and effectually hinder all the sectarian divisions which the will of man and the malice of satan have brought into the Church of God. Would that this truth were laid upon the hearts of all the saints, and in such power that it might disentangle them from all that is so opposed to the will of the Lord, and bring them together on the ground of the unity of the body of Christ!

Secondly—and arising out of our mutual needs— there should be mutual care. The apostle says, " And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: that there should be no schism in the body; but that the members should have the same care one for another " (vers. 23-25). Here it is plainly seen that our responsibility flows from what God has done. He has tempered the body together, adjusting it in all its parts for mutual help and blessing, and we are to act in the line of His purpose to preserve that which He has made, thereby having His own mind, and fellowship with His own thoughts and aims. He teaches us our duty from our own bodies, which are also the work of His hands. We all lavish our greatest care upon our weakest members, and all the resources of the other members are brought to their aid. The care of the weakest is the concern of all; and so it should be in the Church of God. Is there no danger of forgetting this truth?— of our caring chiefly for prominent members of the body—splendid gifts—to the neglect of those members of the body which we think to be less honour able? It is, indeed, by no means infrequently the case that the assemblies that have the most distinguished gifts are spiritually the weakest. For their danger is of losing their sense of dependence on the Head, and also upon one another, and of looking too much to the gift or gifts which command their admiration. Gifts may thus easily become a snare to the Lord's people, and always do become so, when they possess undue prominency, obscuring the principles of God's assembly, or when in any measure they come between the assembly and the Lord. But if we have learned the truth already insisted on, that those members of the body which seem to be more feeble are necessary, we shall then escape the danger, and own our responsibility of exercising the same care one for another.

It would be for the profit of all, if we often questioned ourselves as to whether we are really owning our duty in this particular, whether practically we confess to the responsibility of having " the same care " for all the members of the body whom we know. A very manifest tendency with many of us is to form our own circles within the Church of God, and sometimes, it is to be feared, circles of friendship rather than of spiritual fellowship. It is not forgotten that of necessity those who are closest to Christ will be them selves drawn closer together, and those who are farther from Christ will also be mutually attracted. This is true; but the responsibility here enjoined is based upon common membership of the body, so that I owe care to my fellow-members simply because they are of the body. Family relationships might teach us this lesson. The parents care for their children because they are their children, and not at all on the ground of their answering to their own mind. So we must have the same care one for another on the ground of common membership of the body. Hence, too, our responsibility goes out far beyond those who are gathered on the ground of the body. There will be certainly more frequent opportunities for the exhibition of the care towards those who are associated together, but the debt is owing to all, wherever they may be found; for we must not forget to claim them as Christ's members, even if they do not recognise us as such. Indeed, we must express the heart of Christ, and in the same circle; and His affections embrace all who are His.

We have, lastly, mutual sympathies. " And whether one member suffer, all the members suffer with it: or one member be honoured, all the members rejoice with it " (ver. 26). Suffering with one another has two aspects. We do this in one way necessarily—just as, for example, our whole body suffers with the suffering of the least of its members. So in the body of Christ, if one member be suffering spiritually from lukewarmness, backsliding, or through falling into temptation, all the members, though it may be unconsciously, will be affected. The state of the whole is the state of its individual members. Take, for instance, a bason of hot water, and if you add but two drops of cold, the temperature of the whole will be lowered. It is so also in the Church. Let there be but one who is cold at heart in the assembly, and its tone will be affected — all will suffer with the suffering member.

This is true, but here it is rather active suffering, because it is connected with responsibility. It is what we owe one to another. And how blessed it is—and thank God its exhibition is not rarely seen—when the sympathy of the whole assembly is drawn forth towards one of its suffering members. And practically how it binds the hearts of the members of Christ together — this manifestation of sympathy with suffering! Surely it is one of the most blessed presentations of what Christ Himself is, who is not one who cannot be touched with a feeling of our infirmities. Let us, then, seize such opportunities, not only as owning our responsibility of suffering with those who suffer, but also for the purpose of the exhibition of the grace of Christ, who Himself took our infirmities and bare our sick nesses.

The other side of this responsibility —if one member be honoured, all the members rejoice with it—is more difficult. The case supposed is that of some member of the body on whom the Lord has put some special honour, giving him some special prominence, or using him in a striking way in service. When this is the case, it is assumed that all the members will rejoice in his exaltation —in his being honoured, "glorified." I say that this is assumed; and indeed, if the oneness of the body be practically maintained, there will be this perfect sympathy. It is often exemplified in a family. If one of its members receive some promotion, or some special mark of approbation from the sovereign, the whole family feels honoured, and rejoices with its distinguished member. So should it be in the Church of God. But is it too much to say that, as a matter of fact, sympathy in this direction is more rare than in that of suffering? We are such poor feeble creatures, that, instead of rejoicing with the brother whom the Lord may have singled out for honour, we find in his Lord's choice food for envy or jealousy. Such feelings ought not even to be named among saints, and yet, alas! are they uncommon? We all need to watch over ourselves, for we know what the flesh is— and it is still in us, that we may unsparingly judge ourselves when we fail in this particular. Nay, more; we are responsible to rejoice with the honoured member. The Lord so counts upon our oneness of feeling that He expects to see it exhibited. John the Baptist may be cited as an illustration, though he knew nothing of the body of Christ., " Rabbi, " say his disciples, " He that was with thee beyond Jordan, to> whom thou barest witness, behold, the same baptizeth, and all men come to Him. John answered, and said, A man can receive nothing, except it be given him from God. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bride groom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, hut I must decrease" (John iii. 26-30). What blessed, lowly grace —thinking all of Christ and nothing of self, and entering into, and rejoicing because of, His joy! It is precisely this spirit which we should cherish; and it is in the expression of it, that we proclaim that we are Christ's, following thereby in the path of lowliness and self-abasement that ever characterised His ways while here below. Then we should have no difficulty when one member is honoured, in rejoicing with it.

All these responsibilities —those that have passed under consideration—flow from our being united to Christ, and having Him as our Head. May we delight more and more in the relationship into which, by the sovereignty and the grace of God, we have thus been brought! And may we be ever found owning in practical power, that we are both members of the body of Christ, and also members one of another, endeavouring to keep the unity of the Spirit in the bond of peace!

As members of His body, we know Christ now as our Head. But He will soon return to receive us unto Himself; and those whom He will thus gather to Him self, those who have been His members on earth, will then form the bride, the Church He loved, and for which He gave Himself, " that He might sanctify and cleanse it with the washing of water by the Word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph. v. 25-27). It is of this Church St. John speaks, when he says, "And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband" (Rev. xxi. 2). The thousand years have then passed, and still she has the unfading beauty of the bride; for in truth she has been robed in the glory of God (ver. 11); and thus throughout eternity, she will be always the meet companion of the Lamb. What honour then to be a member of the body; and what surpassing grace that has put us into such a place of blessedness; and hence with what adoring gratitude we should now acknowledge Christ as our Head!

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