Christ our Exemplar. 2

Now it is in keeping with this principle that God has appointed the consideration of Christ's character and conduct as a special means for the increase of piety in His people, so that as their hearts contemplate His holy obedience, it has a peculiar efficacy unto their growing in grace beyond all other examples. It is in the beholding of the Lord Jesus by faith, that salvation comes to us, "Look unto Me, and be saved, all the ends of the earth" (Isaiah 45:22). Christ is presented before the sinner in the Gospel, with the promise that whoever believingly looks unto Him shall not perish—but have everlasting life (John 3:14, 15). This is a special ordinance of God and it is made effectual by the Spirit, unto all who believe. In like manner, Christ is presented unto the saints as the grand Pattern of obedience and Example of holiness, with the promise that as they contemplate Him as such, they shall be changed into His image—2 Corinthians 3:18. Our response to that appointment of God, is rewarded by a growing in piety.

But to get down to details—what is involved and comprised in the saints' imitating of Christ?

First, it necessarily presupposes that they be already regenerate. The hearts of His followers must be sanctified, before their lives can be conformed to Him. The spirit and principle of obedience must be imparted to the soul—before there can be an external imitation of Christ's practice. This order is plainly enunciated in, "I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God" (Ezek. 11:19, 20). One who is yet in the gall of bitterness and the bond of iniquity, has no heart for spiritual things—therefore the tree must be made good—before it can produce good fruit. We must first live in the Spirit—and then walk in the Spirit (Gal. 5:25). One might as well urge the Ethiopian to change his skin, or the leopard his spots—as call upon the unconverted to follow the example which Christ has left His people.

Second, the imitating of Christ definitely denotes that no Christian may govern himself or act according to his own will and pleasure. Those who are a rule unto themselves act in fearful defiance of the Most High, "O Lord, I know that the way of man is not in himself—it is not in man who walks, to direct his steps" (Jer. 10:23). A man may as well feign to be his own creator—as his own guide. No man has wisdom enough to direct himself.

When born again we are made conscious of this fact—our proud hearts are then humbled, and our rebellious wills broken, and we feel the need of being led by Another. The cry of a converted heart is, "Lord, what would You have be to do?" and His answer to us today is, "Follow the example which I have left you—learn of Me; walk even as I walked."

Third, if this imitating of Christ clearly implies that no man may pretend to be his own master, it is equally evident that no matter how wise or how holy he is, no Christian has the right nor is qualified to rule others—Christ alone is appointed and fitted to be the Lord of His people. It is true that we read in the Word, "That you be not slothful—but followers of them who through faith and patience inherit the promises" (Heb. 6:12), and "Obeythose who have the rule over you, and submit yourselves—for they watch for your souls, as those who must give account" (Heb. 13:17). Yet that must be taken in subordination to the example of Christ. The best of men—are but men at the best! They have their errors and their faults—and wherein they differ from Christ, it is our duty to differ from them.

It is very important that we should be quite clear upon this point, for much mischief has resulted from allowing some to deprive others of a vital part of their rightful liberty.

It is not that Scripture teaches an ecclesiastical democracy—that is as far from the Truth as the Romish hierarchy at the opposite extreme. God has placed rulers in the Church and its members are commanded to obey them. But their rule is administrative and not legislative—to enforce the laws of Christ and not invent rules of their own. Paul affirmed "Not for that we have dominion over your faith—but are helpers of your joy—for by faith you stand" (2 Cor. 1:24); and Peter declared of the elders, "Neither as being lords over God's heritage—but being examples to the flock" (1 Peter 5:3). Filled with so great a measure of the Spirit of wisdom and holiness as the Apostle Paul was—yet he goes no higher than this, "Be followers of me—even as I also am of Christ" (1 Cor. 11:1).

Fourth, the imitation of Christ plainly intimates that true Christianity is very strict and exacting and never countenances licentiousness or the indulgence of fleshly lusts.

This needs emphasizing in such a day as ours, when so much looseness and laxity prevail on every hand. People suppose they may be followers of Christ—and yet ignore the path which He traversed; that they may decline the unpleasant task of denying self—and yet be of Heaven. What a delusion! The vital necessity of the careful imitation of Christ, utterly disallows all loose walking and rejects the claim of any to being real Christians—if they heed not His holy example. Neither worldliness nor self-indulgence can find any protection beneath the wings of the Gospel. The unvarying rule which is binding upon all who claim to be His is, "Let everyone who names the name of Christ, depart from iniquity" (2 Tim. 2:19)—let him either follow the example of Christ—or cease claiming to belong to Him; let him tread the highway of holiness—or all his fair words are worthless.

Fifth, the imitation of Christ necessarily implies the blemishes of the best of men. If the life of Christ is our pattern—then the holiest among His followers are obliged to own that they come far short of this standard of duty and that, not in a few details—but in every respect.

The character and conduct of the Lord Jesus were without spot or blemish, and therefore are so high above our poor attainments, that we are filled with shame when we measure ourselves thereby. Self-satisfied religionists may take delight in comparing themselves with others, as the Pharisee did with the Publican. And deluded souls who suppose that all Christian holiness consists of is measuring up to some humanly-invented standard of perfection (or entering into some peculiar experience), may pride themselves that they have "received the second blessing" or "have the fullness or baptism of the Spirit"; yet all who honestly measure themselves by the perfections of Christ will find abundant cause to be humbled.

This, too, is a point of tremendous practical importance. If I place my handkerchief against a dark background it will appear spotlessly clean but if I lay it upon some newly fallen snow, the imperfection of its whiteness is quickly apparent. So if I compare my own experiences and life with that of certain "holiness" preachers or "victorious-life" advocates, I may rightly conclude that I compare favorably with them; but if I sincerely and diligently apply to myself the line and plummet of Christ's example, then I must at once acknowledge that, like Peter of old, I am but following Him "afar off." Surely none was more proficient in holiness and punctilious in obedience than the Apostle Paul—yet, when he compared himself with Christ, he declared, "Not that I have already obtained all this, or have already been made perfect, but I press on" (Phil. 3:12).

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