Thomas Charles, 1838

"All things have been handed over to Me by My Father, and no one knows who the Son is—except the Father; and who the Father is except the Son, and anyone to whom the Son wills to reveal Him." Luke 10:22

No words perhaps in the whole Scripture set forth the dignity and glory of the person of Christ more emphatically and expressively than the following: "No one knows who the Son is—except the Father."

It is not sufficient to say that he is far above all principalities and powers, infinitely above all created beings—but he is so great, and so infinite in his nature, and in the glory of his person, that none but the Father, who is an infinite Being, can know him. The imagination of a creature cannot even reach him. The distance is so great, and the glory so far beyond all comprehension—that the mind of the highest angelic being is overwhelmed with the vastness of the idea. Saints in Heaven, and believers on earth, know him to be a sufficient Savior for them—and this is a great deal; but what they know of him falls infinitely short of all that he is. The Apostle says, "He is able to do for them exceeding abundantly above all they are able to ask or think".

The divine mind alone, can comprehend the divine nature. A creature is known by a creature of the same order and the same nature with himself. Man knows human nature; for "as in water face answers to face, so does the heart of man to man." An angel knows angelic nature; and so on to the highest orders of beings in the universe. But none except the Father, knows the Son; therefore he must be far above all others excepting the Father. And in the same manner as the Father knows the Son, the Son also knows the Father. Therefore their minds and their natures must be equal and the same.

This gives us the largest possible idea of divine knowledge. It takes in and comprehends the divine nature in all its infinity of perfections and glory. So also nothing greater can be said of the divine nature, than that only an infinite mind can know or comprehend it. Nothing greater can ever be said or conceived of the Father's knowledge, than that he alone knows the Son; nor anything more extensive and unbounded of the Son's knowledge, than, that he alone perfectly knows the Father.

"The Father knows the Son." When he entrusted him with the salvation of his people and sent him into the world to accomplish the arduous work—he knew into whose hands he had committed it, and was under no apprehension about the outcome. He saw him with infinite delight entering the battle with Satan; and he was not fearful of his veracity being sullied, when he said, "The seed of the woman shall bruise the serpent's head." He foresaw him traveling in the greatness of his strength; spoiling principalities and powers, and triumphing over them openly. He laid our help upon one whom he knew was mighty to save. He laid on him the iniquities of all of his people, well knowing that the Lamb of God would be able to take away their sins. He knew his capacity to govern the universe, and to protect and save his people—therefore he has committed all power and authority into his hands—yes, he has committed also all judgment unto the Son. He knows thoroughly the infinite greatness of his love to his people, and that what his power is sufficient for, that his love will forever engage him to live for them. He knows that this love is as eternal, free, and unchangeable, as it is intensely great—and therefore will with infinite delight, he will love those given to him by the Father unto the end—however many their provocations, and however great their unworthiness—and that he will never leave them nor ever forsake them.

We know a little of this love from the fruits and effects of it towards us. Yet our minds are infinitely too narrow to take in its vastness, but are at once overwhelmed with its greatness. It is like looking on the midday sun in a clear summer's day. Our weak eyes are dazzled with its splendor, and unable to look upon any longer. But the Father who possesses the same love, both in degree and duration—comprehends the love of the Son in all its immeasurable height and depth, length and breadth. O! with what infinite delight and satisfaction do the divine Persons contemplate the workings of each other's heart and mind towards redeemed sinners here on earth! As the persons are distinct—so also are the workings of their minds distinct. But as their essence is the same—so also is their love, grace, and mercy, one and the same. We can only stand on the shore of the vast ocean of love, which inclined the Son to do so much for us, who are so unworthy—but the Father knows it, and comprehends it perfectly.

The Father knows also the infinite merit of Christ's sufferings, and comprehends the full sufficiency of his sin-atoning sacrifice. All we know of his merits is, that they made a full and sufficient satisfaction for sin, and that no more could be required than what he has paid. Being an infinite person—he was able to answer infinite demands. But when we talk of infinite demands and infinite satisfaction—we understand but imperfectly the meaning of the words we use. Faith rests more upon the testimony of the Father as to the sufficiency of Christ's sufferings to make full atonement for sin—than upon any knowledge we have of it. "The Father knows the Son"—he fully comprehends the value of his merits, and therefore he is infinitely well pleased with him with respect to his people. "Behold my servant whom I uphold, my elect in whom my soul delights."

The justice of God delights infinitely more in the atoning sacrifice which Christ has made for sin—than in the obedience of men and angels united. We distrust him and are afraid to rely upon his merits alone for our salvation, because of our ignorance of the value of the atoning sacrifice which he has made. But the Father knows it fully, is well pleased, and delights in it. From Heaven he bears witness that life eternal is to be obtained in his Son, by those who are most guilty and unworthy. 1 John 5.7. He is not fearful of resting the whole of the salvation of his people, upon his Son's merits. All the attributes of God harmoniously agree in him, and unitedly advance the salvation of those who believe on him, and rejoice with infinite satisfaction on the glory brought to God, and on the peace shed at the same time on earth, by the merits of his all-sufficient atonement.

To comprehend the infinite value of his merits, neither men nor angels shall be able, to all eternity; but let us endeavor to believe what we cannot comprehend.

The Father knows it fully; and the testimony of the Father in its behalf, should outweigh everything else, and be a stronger recommendation to us, than the united voices of all creation. By believing the Father's testimony—our joy may be as full and our comfort as great, as if we were able to comprehend its whole wondrous extent. For in believing, we rely on the testimony of one who cannot lie, and who cannot be mistaken, because of his perfect knowledge of the Son. With what joy then should we read the testimony of the Father from Heaven, "This is my beloved Son in whom I am well pleased."

In short, such a Savior has the love of God provided for us—a Savior so infinitely great and all-sufficient, whose merits are of such inestimable value, whose faithfulness is so inviolable, whose love, grace, and mercy are so great, so unsearchable and eternal, and his power so immense—that none but the Father fully knows him!

And as the Father knows the Son—the Son also knows the Father. This, if possible, adds to his dignity and glory, and shows forth the infinite comprehension of his divine mind. It would be blasphemy to say so of any creature whatever. No creatures know anything of the divine nature—but as it has pleased God to make himself known to them by some manifestation or revelation. But the Son is intimately acquainted with the Father, comprehends all the adorable excellencies of the divine nature, and understands fully his love and good-will towards sinners. He knows the Father with the same perfect knowledge with which he knows himself.

Each of the Divine persons is an express image of the other. They possess all the same perfections in an equal degree; the same Divine nature being common to them all; its properties are the same, and its workings are the same. Their knowledge, wisdom, and their power are the same—and always exerted at the same time. Their love, mercy, and patience are the same—equally great and astonishing in them all, and manifested to the same objects. In every view, each one is the image of the other, though the Son only is expressly so called in Scripture, because he alone is the image of the Father to us, and in and through him we know all we can know of the divine nature. We see the glory of God, only in the face of Jesus Christ. Were he not a divine person, of equal nature, dignity, and glory with the Father—he could in no sense be his express image, nor could he be so called—nor could he represent him unto us. For though a creature were as exalted as can be imagined or God could create—yet he must fall infinitely short of the divine excellencies, and could not possibly give a just representation of them to us.

But Christ is the "express image of his person." He possesses the same identical nature and properties; and therefore is in every respect qualified to represent the Father to us. Consequently we are said to "see the glory of God, in the face of Jesus Christ."

What a wonderful mystery of wisdom and contrivance is expressed in the constitution of Christ's person! He knows the Father in the same manner as he knows himself; his mind being infinitely large, takes in an infinite object in all its perfections. But the wonder is, the manner how he has become the image of the Father to us, giving us a full and exact representation of the divine nature, bringing it down, as it were, to the level our capacities, without diminishing anything of its excellency and glory. He has become "God with us," at the same time that he continues what he was from all eternity! Yet he is the image of God to us—and God with us. He reveals the Father to us.

Others have given the world a revelation from God, but none could reveal the Father, but the Son. In him we see the Father's excellency and glory fully expressed. "He who has seen me", says Christ, "has seen the Father." The attributes and properties of the divine nature are made fully known to us in the Son; and in seeing his glory, we see the glory of the whole Trinity!