Does the Fact of Christ Being Himself “the Life,” Involve Association With Him in Deity in Those Who Partake of It?
The idea of absorption or participation in Deity is shocking to every godly mind; for it would, if in any sense admitted deprive the ever-blessed God of that worship and glory, which every renewed soul finds its delight in rendering to Him, and of which He alone is the object. In fact in such case there could only be contemplation, but not adoration; for we should be worshiping ourselves, after having dethroned God from His exclusive place of supremacy. Whereas the more blest we are, the more we delight to own Him as God alone and to celebrate the worthiness of God and the Lamb, by the Holy Ghost for ever.
But there is really no sense in the objection made, that the partaking of divine life involves participation in Godhead. It is confusing between personality, and nature, or life.
Though I derive human life from earthly parents, I do not share their personality. The mother also has a personality distinct from that of her unborn babe. This does not, indeed exhibit all the difference needful to be pointed out in the case of spiritual life received from God, but it shows how life and divine nature may be, and are, imparted to us, as Scripture teaches, without touching the distinct personality, either of the Father, who begets us by His word and His Spirit, or of the Son, who quickens and sustains us by His life, without in any sense bringing us into Godhead. “At that day ye shall know that I am in My Father” (as the Lord alone could be), “and ye in Me, and I in you”; and “because I live, ye shall live also.”
We do not attempt to fathom how this can be; but, like other divine mysteries, we rejoice in the fact, and the reality; and that it cannot, as is averted, be separated in His Person from what He is divinely, or all the blessing of it would be lost.
There are four points alluded to in The Manifestation of the Divine Nature which distinguish the participation in Eternal Life from Godhead, and render such a notion wholly inconsistent with what is there advanced. It is there said
Christ is spoken of personally and essentially as the Life or the Eternal Life, just as He is addressed as “Jehovah,” or as “the Word”; for to be the source and spring of spiritual life, to give it or to maintain it, is a divine prerogative, and this Eternal Life is a special manifestation or aspect of the divine in Him. But though it is what He is essentially, it does not, any more than His title of “Jehovah,” or than that of “the Word,” include all that He is essentially; hence the idea that the participation in it introduces us into Deity which is given as a reason for its being a condition or relationship, and not what Christ is personally, is a mistake; for it is not a question of His divine attributes, such as omniscience, omnipotence, &c. which are incommunicable, but of the moral qualities of the divine nature, in which we can participate, being made “partakers of the divine nature”; “the seed of God remains in him” (the believer), “and he cannot sin, because he is born of God” (1 John 3:99Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. (1 John 3:9)).
First of all, the distinction of what Christ is “personally and essentially,” is stated, because He is called the Life, or “the Eternal Life,” which is never affirmed of us in Scripture; nor can it be said o f the saint, as of Him, “In Him was life.” And the reason is given: “For to be the source and spring of spiritual life, to give it or to maintain it, is a divine prerogative; and this Eternal Life (i.e. so displayed) is a special manifestation or aspect of the divine in Him.” Thus in us, with whom this is in implied contrast, it is only derivative, and not personal or essential for from Him alone it flows, and is only sustained in us by Him, and in connection with Him.
Secondly, it is distinctly stated that eternal life in us
is not a question of His divine attributes, such as omniscience, omnipotence, &c., which are incommunicable, but of the moral qualities of the divine nature in which we can participate, being made “partakers of the divine nature.” “The seed of God remains in him” [the believer]: and “he cannot sin because he is born of God” (1 John 3:99Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. (1 John 3:9)).
And it is added in a note
For God quickeneth by His word, which is the expression of His nature, or what He is morally, just as a man’s breath and words are the expression of what he is. Hence, Christ is called “the Word,” as well as “the Life,” or “the Eternal Life.”
Thirdly, this eternal life in us consisting specially in the moral qualities of the divine nature, comes through the reception of the Word, and not as a mere emanation of what is divine, apart from the word of God, and the quickening action of His Spirit. Moreover, it is stated (p.25)
that the moral qualities of this divine or eternal life are specially light and love. In the Gospel of John we have the characteristics of this life, which display either what God is to man or the Son as come from the Father; in the Epistle more of the traits of this life as manifested in the Christian. Hence, righteousness, dependence obedience, &c., are added, as well as all the enjoyment of relationship and communion.
The fourth point is, that whatever we taste of, that which is divine, is declared to be, through our association with Christ as Man, and in His human nature as risen from the dead.
Having united us with Himself as Man risen from the dead, He can bring us into the sweetness and blessedness of what was His own with the Father “Then I was by Him, as one brought up with Him; and I was daily His delight, rejoicing always before Him”(Prov. 8:3030Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; (Proverbs 8:30)).
Observe also the note from Mr. Darby, purposely quoted by the author as distinctly reserving the Godhead of the Lord (Synopsis, vol. 2, p. 32).
Christ introduces (us) into the enjoyment of that which is His own – of His own position before the Father. This is blessedly true in every respect, except, of course, essential Godhead and oneness with the Father in this He remains divinely alone. But all He has as man, and as Son in manhood, He introduces (us) into “My Father and your Father, my God and your God His peace, His joy, the words the Father gave to Him He hath given to us; the glory given to Him He hath given to us; with the love wherewith the Father has loved Him, we are loved” (Synopsis on John, p. 541).