I have detached these three clauses from their surroundings, not because I desire to treat them fragmentarily, but because we thereby throw into stronger relief the writer's purpose to bring out the identity of the Old and the New Revelation, the fact that Christ and His sufferings are the centre of the world's history, to which all that went before points, from which all that follows after flows; and that not only thus does He stand in the midst of humanity, but that from Him there ran out influences into other orders of beings, and angels learn from Him mysteries hitherto unknown to them. The prophets prophesy of the grace which comes in the sufferings of Christ and the glory that should follow, and the same Spirit which taught them teaches the preachers of the Gospel of Jesus Christ. They that went before had for their deepest message the proclamation, 'He will come'; they that follow after have for their deepest message, 'He has come.' And angels listen to, and echo, the chorus, from all the files that march in front, and all that bring up the rear, 'Hosanna! Blessed be Him that cometh in the name of the Lord.'
My purpose, then, is just to try to bring before you the magnificent unity into which these texts bind all ages, and all worlds, planting Jesus Christ and His Cross in the centre of them all. There are four aspects here in which the writer teaches us to regard this unity: Jesus and the Cross are the substance of prophecy, the theme of Gospel preaching, the study of angels, and presented to each of us for our individual acceptance. Now, let us look briefly at these four points.
I. First, then, Christ and His Cross is the substance of prophecy.
Now, of course, we have to remember that general statements have to be interpreted widely, and without punctilious adherence to the words; and we have also to remember that great mischief has been done, and great discredit cast, on the whole conception of ancient revelation by the well-meaning, but altogether mistaken, attempts of good people to read the fully developed doctrine of Jesus Christ and His sacrifice into every corner of the ancient revelation. But whilst I admit all that, and would desire to emphasise the fact, I think that in this generation, and to-day, there is a great deal more need to insist upon the truth that the inmost essence and deepest purpose of the whole Old Testament system is to create an attitude of expectance, and to point onwards, with ever-growing distinctness, to one colossal and mysterious figure in which the longings of generations shall be fulfilled, and the promises of God shall be accomplished. The prophet was more than a foreteller, as is being continually insisted upon nowadays. There were prophets who never uttered a single prediction. Their place in Israel was to be the champions of righteousness, and -- I was going to say -- the knights of God, as against law and ceremonial and externalism. But, beyond that, there underlie the whole system of prophecy, and there come sparkling and flashing up to the surface every now and then, bright anticipations, not only of a future kingdom, but of a personal King, and not only of a King, but a sufferer. All the sacrifices, almost all the institutions, the priesthood and the monarchy included, had this onward-looking aspect, and Israel as a whole, in the proportion in which it was true to the spirit of its calling, stood a-tiptoe, as it were, looking down the ages for the coming of the Hope of the Covenant that had been promised to the fathers. The prophets, I might say, were like an advance-guard sent before some great monarch in his progress towards his capital, who rode through the slumbering villages and called, 'He comes! He comes! The King cometh meek and having salvation,' and then passed on.
Now, all that is to be held fast to-day. I would give all freedom to critical research, and loyally accept the results of it, so far as these are established, and are not mere hypotheses, with regard to the date and the circumstances of the construction of the various elements of that Old Testament. But what I desire especially to mark is that, with the widest freedom, there must be these two things conserved which Peter here emphasises, the real inspiration of the prophetic order, and its function to point onwards to Jesus. And so long as you keep these truths, as long as you believe that God spoke through prophets, as long as you believe that the very heart of their message was the proclamation of Jesus Christ, and that to bear witness to Him was the function, not only of prophet, but of priest and king and nation, then you are at liberty to deal as you like with mere questions of origin and of date. But if, in the eagerness of the chase after the literary facts of the origin of the Old Testament, we forget that it is a unity, that it is a divine unity, that it is a progressive revelation, and that 'the testimony of Jesus is the spirit of prophecy' then I venture to say that the most uncritical, old-fashioned reader of the Old Testament that found Jesus Christ in the Song of Solomon, and in the details of the Tabernacle, and in all the minutiae of worship and sacrifice, was nearer to the living heart of the thing than the most learned scholar that has been so absorbed in the inquiries as to how and when this, that, and the other bit of the Book was written, that he fails to see the one august figure that shines out, now more and now less dimly, and gives unity to the whole. 'To Him gave all the prophets witness.' And when Peter declared, as he did in my text, that ancient Israel, by its spokesmen and its organs, testified beforehand of the sufferings of Christ, he is but echoing what he had learned from his Master, who turns to some of us with the same rebuke with which He met His disciples after the Resurrection: 'O fools, and slow of heart to believe all that the prophets have spoken.' The Old and the New are a unity, and Christ and His Cross are the substance and the centre of both.
II. Note here Christ and His Cross, the theme of Gospel preaching.
If you will glance at your leisure over the whole context from which I have picked these clauses as containing its essence, you will find that the Apostle speaks of the things which the prophets foretold as being the same as 'those which are now reported unto you by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven.' I must not take for granted that you are all referring to your Bibles, but I should like to point out, as the basis of one or two things that I wish to say, the remarkable variety of phrase employed in the text to describe the one thing. First, Peter speaks of it as 'salvation,' then he speaks of it in the next clause as 'the grace that should come unto you.' Then, in the next phrase, he designates it more particularly as 'the sufferings of Christ and the glory that should follow.' Now, if we put these designations together -- salvation, grace, Christ's sufferings, the subsequent glory -- we come to this, that the facts of Christ's life, death, resurrection, and ascension are the great vehicle which brings to men God's grace, that that grace has for its purpose and its effect man's salvation, and that these facts are the Gospel which Christian preachers have to proclaim.
Now notice what follows from such thoughts as these. To begin with, the Gospel is not a speculation, is not a theology, still less a morality, not a declaration of principles, but a history of fact, things that were done on this earth of ours, and that the Apostle's Creed which is worked into the service of the Anglican Church is far nearer the primitive conception of the Gospel than are any of the more elaborate and doctrinal ones which have followed. For we have to begin with the facts that Christ lived, died, was buried, rose again from the dead ... ascended into Heaven, and sitteth at the right hand of God. Whatever else the Gospel is, that is the kernel and the basis of it all. Out of these facts will come all manner of doctrines, philosophies of religion, theologies, revelations about God and man. Out of them will come all ethics, the teaching of duty, the exhibition of a pattern of conduct, inspiration to follow the model that is set before us. Out of them will come, as I believe, guidance and light for social and economical and political questions and difficulties. But what we have to lay hold of, and what we preachers have to proclaim, is the story of the life, and eminently the story of the death.
Why does Peter put in the very centre here 'the sufferings of Christ'? That suggests another thought, that amongst these facts which, taken together, make the Gospel, the vital part, the central and the indispensable part, is the story of the Cross. Now what Christ said, not what Christ did, not what Christ was, beautiful and helpful as all that is, but to begin with what Christ bore, is the fact that makes the life of the Gospel. And just as He is the centre of humanity, so the Cross is the centre of His work. Why is that? Because the deepest need of all of us is the need to have our sins dealt with, both as guilt and as power, and because nothing else in the whole story of Christ's manifestation deals with men's sins as the fact of His death on the Cross does, therefore the sacrifice and sufferings are the heart of the Gospel.
And so, brethren, we have to mark that the presentation of Christian truth which slurs over that fact of the Sacrifice and Atonement of Jesus Christ, has parted with the vital power which makes the story into a gospel. It is no gospel to tell a man that Jesus Christ died, unless you go on to say He 'died for our sins according to the Scriptures.' And it is no gospel to talk about the beauty of His life, and the perfectness of His example, and the sweetness of His nature, and the depth, the wisdom, and the tenderness of His words, unless you can say this is 'the Lamb of God,' 'the Word made flesh,' 'who bare our sins, and carried our sicknesses and our sorrows.' Strike out from the gospel that you preach 'the sufferings of Christ,' and you have struck out the one thing that will draw men's hearts, that will satisfy men's needs, that will bind men to Him with cords of love. 'I, if I be lifted up, will draw all men unto Me.' So, wherever you get what they call an ethical gospel which deals with moralities, and does not impart the power that will vitalise moralities, and make them into thankful service and sacrifices, in return for the great Sacrifice; wherever you get a gospel that falters in its enunciation of the sufferings of Christ, and wherever you get a gospel that secularises the Christian service of the Sabbath, and will rather discuss the things that the newspapers discuss, and the new books that the reviewers are talking about, and odds and ends of that sort that are thought to be popular and attractive, you get a gospel minus the thing that, in the Old Testament and in the New alike, stands forth in the centre of all. 'We preach Christ crucified'; it is not enough to preach Christ. Many a man does that, and might as well hold his tongue. 'We preach Christ crucified.' And the same august Figure which loomed before the vision of prophets, and shines through many a weary age, stands before us of this generation; ay! and will stand till the end of the world, as the centre, the pivot of human history, the Christ who has died for men. The Christ that will stand in the centre of the development of humanity is the Christ that died on the Cross. If your gospel is not that, you have yet to learn the deepest secret of His power.
III. Once more, here we have Christ and His Cross as the study of angels.
'Which things the angels desire to look into.' Now, the word that Peter employs there is an unusual one in Scripture. Its force may, perhaps, be best conveyed by referring to one of the few instances in which it is employed. It is used to describe the attitude of Peter and John when they stooped down and looked into the sepulchre. Perhaps there may be a reference in Peter's mind to that incident, when he saw the 'two angels ... sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.' Perhaps, also, there floats in his mind some kind of reference to the outspread wings and bended heads of the brooding cherubim who sat above the Mercy-seat, gazing down upon the miracle of love that was manifested beneath them there. But be that as it may, the idea conveyed is that of eager desire and fixed attention.
Now I am not going to enlarge at all upon the thought that is here conveyed, except just to make the one remark that people have often said, 'Why should a race of insignificant creatures on this little globe of ours be so dignified in the divine procedure as that there should be the stupendous mystery of the Incarnation, and the Death for their sakes?' Not for their sakes only, for the New Testament commits itself to the thought that whilst sinful men are the only subjects of the redeeming grace of Jesus Christ, other orders of creatures do benefit thereby, and do learn from it what else they would not have known, of the mystery and the miracle and the majesty of the Divine love. 'To the principalities and the powers in heavenly places He hath made known by the Church the manifold wisdom of God.' And we can understand how these other orders -- what we call higher orders, which they may be or they may not -- of being, learn to know God as we learn to know Him, by the manifestation of Himself in His acts, and how the crown of all manifestations consists in this, that He visits the sinful sons of men, and by His own dear Son brings them back again. The elder brethren in the Father's house do not grudge the ring and the robe given to the prodigals; rather they learn therein more than they knew before of the loving-kindness of God.
Now all that is nowadays ignored, and it is not fashionable to speak about the interest of angels in the success of Redemption, and a good many 'advanced' Christians do not believe in angels at all, because they 'cannot verify' the doctrine. I, for my part, accept the teaching, which seems to me to be a great deal more reasonable than to suppose that the rest of the universe is void of creatures that can praise and love and know God. I accept the teaching, and think that Peter was, perhaps, not a dreamer when he said, 'The angels desire to look into these things.' They do not share in the blessings of redemption, but they can behold what they do not themselves experience. The Seer in the Revelation was not mistaken, when he believed that he heard redeemed men leading the chorus to Him that had redeemed them by His blood out of all nations, and then heard the thunderous echo from an innumerable host of angels who could not say 'Thou hast redeemed us,' but who could bring praise and glory to Him because He had redeemed men.
IV. And now my last point is that Christ and His Cross is, by the Gospel, offered to each of us.
Notice how emphatically in this context the Apostle gathers together his wider thoughts, and focusses them into a point. 'The prophets have inquired and searched diligently ... of the grace that should come to you.... To them it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the Gospel unto you.' And so he would take his wide thoughts, as it were, and gather all together, to a point, and press the point against each man's heart.
Dear brethren, these wide views are of no avail to us unless we realise the individual relation which Christ bears to each one of us. He bears a relation, as I have been saying, to all humanity. All the ages belong to Him. 'He is before all things, and in Him all things consist.' From His Cross there flash up rays of light into the heavens above, and out over the whole rolling series of the centuries, from the beginning to the end. Yes; but from His Cross there comes a beam straight to your heart, and the Christ whom angels desire to look into, of whom prophets prophesy and Apostles proclaim His advent, who is the Lord of all the ages, and the Lover of mankind, comes to thee and says 'I am thy Saviour,' and to thee this wide message is brought. Every eye has the whole sunshine, and each soul may have the whole Christ. His universal relations in time and space matter little to you, unless He has a particular relation to yourself.
And He will never have that in its atoning power, unless you do for yourself and by yourself the most individual and solitary act that a human soul can do, and that is, lay your hand on the head of 'the Lamb ... that takes away the sin of the world,' and put your sins there. You must begin with 'my Christ,' which you can do only by personal faith. And then afterwards you can come to 'our Christ,' the Christ of all the worlds, the Christ of all the ages. Go to Him by yourself. You must do it as if there were not any other beings in the whole universe but you two, Jesus and you. And when you have so gone, then you will find that you have 'come to the heavenly Jerusalem, to an innumerable company of angels, to the general assembly, and Church of the first born.' Christ and His Cross are the substance of prophecy, the theme of the Gospel, the study of the angels. What are they to me?