Christ our Exemplar. 3

Sixth, the imitation of Christ as our rule and pattern clearly implies His transcendent holiness—that His holiness is high above that of all creatures. Therefore it is the greatest of the Christian's ambitions—to be made conformed unto His image (Phil. 3:10). Now Christ has a double perfection—a perfection of being and a perfection of working. His life here upon earth supplies a perfect rule for us because there was no blot or error therein, for He was "holy, harmless, undefiled, separate from sinners" (Heb. 7:26). Thus the conformity of professing Christians unto Christ's example is both the test and measure of all their graces—the nearer anyone approaches to this Pattern, the closer he comes unto perfection.

Finally, the Christian's imitation of Christ, under the penalty of forfeiting his claim to any saving interest in Christ, necessarily denotes that sanctification and obedience are the evidences of our justification and acceptance with God. Scriptural assurance is unattainable without sincere and strict obedience. "The work of righteousness (not of loose living) shall be peace" (Isaiah 32:17).

"Christ also suffered for us, leaving us an example—that you should follow His steps" (1 Peter 2:21). We have seen that not only is the perfect life of Christ a suitable pattern of holiness for His people to imitate—but that God has expressly appointed it for that very purpose—that we may have a sure rule to walk by—the Law of God translated into concrete terms and its requirements set before us by a personal representation; and also for the purpose of humbling our proud hearts—by revealing to us how far short we come of measuring up to God's standard of righteousness. Furthermore, God has appointed that the example of Christ should be followed by His people, in order that His Son might be honored by them, in order to distinguish His followers from the world, and in order that they should evidence the reality of their profession. The imitating of Christ, then, is not optional—but obligatory.

But at this point a very real difficulty confronts those who are sincerely seeking grace to heed this Divine appointment. In what particular respects and details are we to regard Christ as our Exemplar? All things recorded of Him in Holy Writ are for our instruction—but not for our imitation. There were some things which Christ did as God, as for instance, when He wrought miracles, "My Father works hitherto, and I work . . . For as the Father raises up the dead, and quickens them; even so the Son quickens whom He will" (John 5:17, 21). "But that you may know that the Son of man has power on earth to forgive sins, (then says He to the palsied man) Arise, take up your bed, and go home" (Matt. 9:6). Even the Apostles never performed such deeds in their own name or by their own power.

Again—as Mediator, Christ performed works of merit, thereby making expiation for the sins of His people and "bringing in everlasting righteousness" for them, thus obtaining their justification and reconciliation; so now His intercession secures their preservation. Now no mere man can do anything meritorious, for at best we are all "unprofitable servants." The Romanists, who are merit-mongers, are grievous offenders here.

Even as Man, Christ performed extraordinary acts which are not for our emulation. His fasting for forty days and nights, His walking upon the waters, His spending a whole night in prayer (Luke 6:12)—we do not read in Scripture of anyone else doing so—are cases in point. So, too, He performed certain temporary works which pertained to the time in which He lived, which are not for our imitation—such as His being circumcised, keeping the Passover, etc.

Wherein, then, is Christ to be imitated by us?

First, in all those moral duties which pertain to all men at all times, which are neither extraordinary nor temporary, comprehended in the loving of God with all our hearts and our neighbors as ourselves.

Second, in such duties as belong to a like calling—as the child obeying its parents (Luke 2:52), the citizen paying his taxes (Matt. 17:27), the minister of the Gospel diligently (Luke 8:1) and faithfully (Heb. 3:2) discharging his office.

Third, in all such works as have like reason and occasion for the doing of them—Matthew 12:12, John 8:59, etc.

In addition to those three general rules, we may repeat here what we said in our "Sanctification" article. The believer's conformity to Christ corresponds to the states through which He passed. The man Christ Jesus first entered a state of humiliation before God rewarded Him by bringing Him into a state of exaltation. And therefore has God ordered that, in this, the members shall resemble their Head—they are called upon to endure suffering, before they enter into the promised glory. The disciples of the Lord Jesus have to experience a measure of opposition, persecution, hatred, and affliction—and they do so for their hope of a better life to come. In that, they do but follow "the Captain of their salvation," who was "made perfect through sufferings" (Heb. 2:10). Had not God declared, "If we are dead with Him (Christ), we shall also live with Him—if we suffer, we shall also reign with Him" (2 Tim. 2:11, 12)? That order is inescapable, "Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body" (2 Cor. 4:10).

In like manner, the Christian is to be conformed unto the special acts of Christ's mediation, which are His death and resurrection. These are of paramount consideration, for they are not only a pattern proposed to our meditation but they possess a great influence upon our dying to sin and living unto holiness. This is evidenced from the fact that those effects of grace in us are ascribed to those acts of Christ's mediation which carry most correspondence with them. Thus our mortification is ascribed to Christ's crucifixion (Gal. 2:20), our vivification to His rising unto life (Phil. 3:10), and our heavenly-mindedness to His ascension (Phil. 3:20); so that all of those chief acts of Christ are verified in His people. We die to sin—as Christ died for our sins.

But in descending to more specific details, it is in Christ's GRACES, that we are to be conformed unto Him. All the graces and virtues of the Spirit were represented in their grandest glory and brightest luster in His life here on earth.

First, the purity and holiness of His life is proposed as a glorious pattern for the saints to imitate, "Every man who has this hope in Him purifies himself, even as He is pure" (1 John 3:3). Before enlarging upon this let us point out wherein Christ is unique and beyond our imitation. He wasessentially holy in His being, for He is "the Holy One of God." He entered this world immaculate, pure from the least stain of pollution—therefore it was said to His mother, "That holy one who shall be born of you" (Luke 1:35). Again—He was effectually holy, for He makes others holy, for by His sufferings and blood there is opened a fountain "for sin and for impurity" (Zech. 13:1). He is also infinitely holy, as He is God, and no measure can be set upon His holiness as Mediator, for He received the Spirit without measure (John 3:34). In these particulars He is inimitable.

Notwithstanding the above exceptions, the holiness of Christ is presented as a pattern for us. He was truly and sincerely holy, without fiction or pretense. When the prince of this world scrutinized Him, he could find no defect in Him (John 14:31). He was pure gold throughout. The Pharisee may pretend to be holy—but it is only in outward appearance. Now the Christian's holiness must be genuine, sincere, without simulation.

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