condescension of Christ that ever the world Second. How he took flesh, that he might be
THE WORKS OF JOHN BUNYAN 16
There are three things to be considered in this first head. First. That he took our flesh for this reason—that he might be a Saviour. Second. How he took flesh, that he might be our Saviour. Third. That it was necessary that he should take our flesh, if indeed he will be our Saviour.
them in the blood of his Son! Amazing love! (John 3:16; Rom 5:8). 3. It is the greatest discovery of the condescension of Christ that ever the world had, that he should not come 'to be ministered unto, but to minister, and to give his life a ransom for many' (Matt 20:28). That he should be manifest for this purpose, 'that he might destroy the works of the devil' (1 John 3:8). That he should come that we 'might have life, and that we might have it more abundantly' (John 10:10). That the Son of God should 'come to seek and to save that which was lost' (Luke 19:10). That he should not come 'to judge the world, but to save the world' (John 12:47). That 'Christ Jesus should come into the world to save sinners, of whom I am the chief' (1 Tim 1:15). That he should 'love us, and wash us from our sins in his own blood' (Rev 1:5). What amazing condescension and humility is this! (Phil 2:6-9).
[He took our flesh, that he might be a Saviour.] [First.] For the first. That he took our flesh for this reason—that he might be a Saviour: 'For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh' (Rom 8:3). The sum of the words is, Forasmuch as the law could do us no good, by reason of the inability that is in our flesh to do it—for the law can do us no good until it be fulfilled—and because God had a desire that good should come to us, therefore did he send his Son in our likeness, clothed with flesh, to destroy, by his doing the law, the tendency of the sin that dwells in our flesh. He therefore took our flesh, that our sin, with its effects, might by him be condemned and overcome. The reason, therefore, why he took flesh is, because he would be our Saviour— 'Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage' (Heb 2:14,15). In these words it is asserted that he took our flesh for certain reasons. 1. Because the children, the heirs of heaven, are partakers of flesh and blood— 'Forasmuch, then, as the children are partakers of flesh and blood, he also himself took part of the same.' Had the children, the heirs, been without flesh, he himself had not taken it upon him; had the children been angels, he had taken upon him the nature of angels; but because the children were partakers of flesh, therefore leaving angels, or refusing to take hold of angels, he took flesh and blood, the nature of the children, that he might put himself into a capacity to save
HOW JESUS CHRIST ADDRESSED HIMSELF
TO THE WORK OF OUR REDEMPTION. I come, then, in the next place, to show you how Jesus Christ addressed himself to the work of man's redemption. The Scripture saith, 'he became poor,' that he made himself of no reputation, and took upon him the form of a servant, that he humbled himself unto death, even the death of the cross. But particularly, FIRST. He took upon him our flesh. SECOND. He was made under the law. THIRD. He took upon him our sins. FOURTH. He bore the curse due to our sins.
[HE TOOK UPON HIM OUR FLESH.] FIRST. He took upon him our flesh. I showed you before that he came in our flesh, and now I must show you the reason of it— namely, because that was the way to address himself to the work of our redemption. Wherefore, when the apostle treated of the incarnation of Christ, he added withal the reason—to wit, that he might be capable to work out the redemption of men.