CHARLES HENRY MACKINTOSH, whose initials, "C.H.M." are known world wide, was born in Glenmalure Barracks, County Wicklow, Ireland, in October, 1820. His father was a Captain in the Highlanders' Regiment, and had served in Ireland during the Rebellion. His mother was a daughter of Lady Weldon, and of a family long settled in Ireland. At the age of eighteen the young man experienced a spiritual awakening through letters received from his sister after her conversion, and obtained peace through the perusal of J. N. Darby's "Operations of the Spirit, " being specially helped by words to the effect that "it is Christ's work for us, not His work in us, that gives peace. "
Entering a business house in Limerick, the young Christian "gave attention to reading, " and diligently applied his mind to various studies. In 1844 he opened a school at Westport, throwing himself with much enthusiasm into educational work. His spiritual attitude at this time may be inferred from the fact that he aimed at keeping Christ enshrined in the citadel of his life, and making Christ's work his chief concern. At length, in 1853, he fearsd that his school was becoming his primary interest, and accordingly he gave it up.
In the meantime his pen had been busy with expository notes on the books of the Pentateuch. At intervals during the past forty years the volumes of "Notes by "C.H.M." have been issued, one each upon Genesis, Exodus, Leviticus, and Numbers, and two upon Deuteronomy. These works, which are characterised by a deep-toned evangelical spirit, have been published in successive and large editions, and the Preface was signed by his friend Andrew Miller, who largely financed their issue, and who correctly says of the teaching: "Man's complete ruin in sin, and God's perfect remedy in Christ, are fully, clearly, and often strikingly presented. "
As an expositor, "C.H.M. " had a perspicuous style, and presented his views with much strength. Some of his deductions were of a type which the generality of believers would regard as peculiar; but for loyalty to God's Word, and unswerving trust in Christ, no writings could be more stimulating.
After ceasing scholastic work, "C.H.M. " went to Dublin, where he began speaking in public. For many years he boldly stood forth in defence of the Gospel, and to proclaim the truth, and God owned his labours in a remarkable degree. When the Revival swept over Ireland in 1859-60, he was very active, and some account of his labours may be found in the early volumes of "Things New and Old. " He was a man of great faith, and was ever ready to testify that though God had often tried Him he had never allowed him to suffer want in the matter of life's necessities while engaged in Gospel work and without material employment.
During the last four years of his life he resided at Cheltenham, and when unable, through the weakness of advancing years, to do much on the platform, he still continued to write. His last series of tractates was entitled "Handfuls of Pasture. " The influence of his writings cannot be estimated. He was continually receiving letters from all parts of the world acknowledging the satisfying character of his teaching of the books of Moses.
His first tract in 1843 was on "The Peace of God. " When in 1896 he despatched a manuscript to his publishers on "The God of Peace, " his hand was stayed, and a few months later he entered into rest. His "Miscellaneous Writings" have been bound up in six volumes, corresponding with his expositions.
He peacefully fell asleep on 2nd November, 1896, and four days later devout men carried him to his burial in Cheltenham Cemetery. His remains were laid by the side of those of his loved wife, and in the presence of a company gathered from many quarters. Dr. Wolston, of Edinburgh, discoursed on the burial of Abraham, from Genesis 25. 8-10 and Hebrews 8. 10. Before dispersing, the company sang J. N. Darby's beautiful hymn:
"O bright and blessed scenes.
Where sin can never come;
Whose sight our longing spirit weans
From earth where yet we roam."
I believe it was in Notes on Leviticus, on the Meat Offering. If you put the phase "heavenly humanity" (which is the expression he used) into the search box here, then there are some details in the books critical of Brethren.
Thanks, brethren. Yes, I assumed it came from CHM’s most excellent “Notes on the Pentateuch,” and my search came up with little, apart from some “awkward” expressions (to my mind), like:
“we learn that the human body into which the eternal Son entered, was formed by "the power of the Highest."
“The Lord Jesus Christ, God's eternal Son …..God manifest in the flesh …… assumed a body which was inherently and divinely pure, holy, and without the possibility of taint …..” (italics, mine)
Mr Darby called the attack on Mackintosh “a calumny.” And the suggestion by some of “Valentianism” to my mind was outrageous. The difference between what Mackintosh wrote (as alluded to by Darby) and Valentianism is as wide as the heavens.
This topic on the virgin birth came up before. When we stick to the words of Scripture, all’s well. When we try to expound some, especially on this topic, things tend to go awry. However, in his notes, and in his inimitable style, Mackintosh is quite masterful.
To respond to the point Syd has made. Expressions have been used in the past with regard to the Incarnation, which in their immediate context might have been acceptable, but nevertheless, are likely by others to be understood differently, and, when then taken up by them, lead to wrong doctrine.
More generally, the main problem has been the result of not distinguishing the different aspects in which Christ is viewed in the four gospels, that is, as said earlier, by putting Matthew, Mark and Luke into John.
Syd, to put things briefly.
In Matthew, we read, 'Now the birth of Jesus Christ was on this wise' (Matt. 1.18 KJV). Joseph learns from the Angel of the Lord in a dream that his wife-to-be is "with child" and His name is to be 'Jesus' and 'they shall call His name Emmanuel ... God wth us' (v. 23).
In Luke, the Angel Gabriel announces to the Mary that she will conceive in her womb and bring forth a son. When asked how so, 'The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.' (Luke 1.35 KJV.)
Before going further let me say that I hold fast to the eternal sonship of the Lord Jesus Christ. However, there is nothing said here about the Eternal Son entering or assumimng a body.
In Matthew 11, when the Lord is rejected as Messiah, then comes to light as to who He is in His Person, that He is the Son of the Father. It is from this point that John starts in his gospel. John traces all back to 'in the beginning' (Jn. 1.1) and that 'the Word became flesh' (v.14), or, in other words, the Eternal Son becoming a Man. It is the same Person, but in Luke He is regarded as the Son of God born in time according to Psalm 2 verse 7, whereas John brings to light that His sonship is eternal as being one with the Father in the Godhead.
I suggest Mr Darby is worth reading in the Synopsis on Psalm 2 verse 7, the end of Matthew 1, the middle verses of Luke 1, the opening verses of Hebrews 1. Also, in the Collected Writings, Volume 28, page 3, and Volume 30, pages 318-319. Again, F W Grant in the Numerical Bible, The Gospels, page 349.
Syd
I modified and added to my earlier comment, the reason being an appointment and had to leave for while. On my return I included references to Mr Darby's Synopsis and also his Collected Writings. F W Grant's Numerical Bible. I am not sure if you have read these.
I did not touch on the voice from heaven as recorded by the synoptists. It is said, and quite rightly, that this is the first intimation of the Holy Trinity. There is a development in revelation throughout Scripture, and, of course, the Synoptic Gospels are transitional in character, a point particularly relevant in this connection starting from Matthew 11, as also in Luke 10 where it is placed after the Lord 'set His face to go to Jerusalem' (Lk. 6.51).
The reference in Mark is to the Son in subjection, as Man in His Servant character.
The Lord's reply to Satan you mention, as in the previous temptation (in Matthew), is often taken to mean that Jesus was declaring that He is God, and therefore that Satan must not tempt Him. I take it rather to be that He was here as a Man, and taking His place as such, and indeed as man should be, was perfect in His dependence upon and in His obedience to God. Hence, He would not fall down and worship Satan. I shudder at the thought! God alone is to be worshipped and served.
It is over a quarter of a century now since the "KLGs" went through a division that concerned, among other things, the reception in some localities of those from a "Taylor Exclusive" backgound unable, and in some cases unwilling, to affirm the eternal sonship of Christ. Books were advertised and sent out, but sadly, these were wrong themselves on a number of points in relation to the matter, and therefore would make matters worse. I have cited from one of them elsewhere, so shall not do so again now.
I might have missed some of the points you were making, Syd, and I do not pretend to have expressed everything perfectly, especially in such a brief account where amplification and further explanation may be necessary.
