Let us proceed to consider His mercy in taking on Him our nature, and what that act of mercy implies. The text speaks of "a greater and more perfect tabernacle," that is, greater than any thing earthly. This means His pure and sinless flesh, which was miraculously formed of the substance of the Blessed Virgin, and therefore called "not of this building," or more literally, "not of this creation," for it was a new creation by which He was formed, even by the descent of the Holy Ghost. This was the new and perfect tabernacle into which He entered; entered, but not to be confined, not to be circumscribed by it. The Most High dwelleth not in temples made with hands; though His own hands "made it and fashioned it," still He did not cease to be what He was, because He became man, but was still the Infinite God, manifested in, not altered by the flesh. He took upon Him our nature, as an instrument of His purposes, not as an agent in the work. What is one thing cannot become another; His manhood remained human, and His Godhead remained divine. God became man, yet was still God, having His manhood as an adjunct, perfect in its kind, but dependent upon His Godhead. So much so, that unless Scripture had expressly called Him man, we might well have scrupled to do so.

Left to ourselves, we might have felt it more reverential to have spoken of Him, as incarnate indeed, come in human flesh, human and the like, but not simply as man. But St. Paul speaks in plain terms of our one Mediator as "the man Christ Jesus," not to speak of our Lord's own words on the subject. Still, we must ever remember, that though He was in nature perfect man, He was not man in exactly the same sense in which any one of us is a man. Though man, He was not, strictly speaking, in the English sense of the word, a man; He was not such as one of us, and one out of a number. He was man because He had our human nature wholly and perfectly, but His Person is not human like ours, but divine. He who was from eternity, continued one and the same, but with an addition. His incarnation was a "taking of the manhood into God." As He had no earthly father, so has He no human personality. We may not speak of Him as we speak of any individual man, acting from and governed by a human intelligence within Him, but He was God, acting not only as God, but now through the flesh also, when He would. He was not a man made God, but God made man.

PPS 6/5

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