What Christ is to God:
…[2.] Consider what he is to God; particularly in these two respects.
1. Is he not God’s darling? Has not the Father testified his love to Christ above all things else? Isa. xliii. 1, “Behold my Servant, whom I uphold; mine Elect, in whom my soul delighteth. Mark i. 11, This is my beloved Son, in whom I am well-pleased.” What honour consequently has he put upon Him, in raising him from the dead, and setting Him at his own right hand, and giving him a name above every name, committing all judgment, yea all things into his hand. He is the Son of his love. We are then to love Christ for His own sake and His Father’s sake; and ought we not to love Him as the Father’s favourite? Is it not a sufficient incentive to our love, that, beside his own personal amiable qualities, he is so much the object of the Father’s love.
2. Is he not the Father’s representative? God’s greatest representative, in whom he displays all his perfection? 2 Cor. vi. 6, John xiv. 9, John i. 18. The representations of the divine glory in Christ, exceeds all other representations, in these particulars.
(1.) It is the brightest: the glory of God shines no where so brightly, as in his infinitely fair face, who is therefore called the brightness of his Father’s glory, and the express image (or representation) of his person, Heb. i. 3.
(2.) It is the fullest: the representation of God’s glory, in the work of creation and providence, set forth, in a most illustrious manner, some of his perfections; but here all his glory shines with inconceivable brightness; all his attributes, even his mercy and truth, meet together, righteousness and peace kiss each other. Here they all shine with a peculiar lustre, and harmoniously conspire and centre.
(3.) It is the most intimate and propitious: how could God reveal himself more nearly, than through the flesh of his Son? How more graciously, than by giving him to us, and for us? How more kindly could he represent his infinite justice and holiness, than as vindicated, satisfied, and glorified in Christ, by whom grace reigns, through righteousness, unto eternal life.
(4.) It is the most safe representation of the divine glory, and secure from being perverted to an undue exaltation of the medium: for, the glory of God, represented by the heavens, has been abused to idolatry, men worshipping the means by which God manifests himself, but here there is a safe representation; the mean and end meet in one: we cannot put too much honour upon Christ; “He that honours him, honours the Father.”
(5.) It is the most mysterious: here is the wisdom of God in a mystery, the manifold wisdom of God; such a large compass, both in contrivance and execution, that none can penetrate into the depth.
(6.) It is the most durable and permanent: see Isa. li.6, “The earth shall wax old as a garment ; but my salvation through (through Christ) shall be for ever, and my righteousness shall not be abolished.” God will never cease to manifest his glory through Christ; though there may be different ways of that manifestation, yet it will be to eternity; Rev. xxi. 23, “The Lord God, and the Lamb, is the light of the place.” Rev. xxii. 3, “The throne of God is the throne of the Lamb ; and his throne is for ever and ever.”
Now, consider what a sacred and precious thing that the divine glory is, above all other concerns; and that a proportionable love and esteem is due to things, according to the impressions of God upon them, and their reference to God’s glory. Doth not Christ then challenge our highest love and esteem on this account, besides what he merits from us by his original intrinsic excellency.
Ralph Erskine, The Works of Ralph Erskine, vol. 2, “The Time Of Need, A Time Of Love,” pp. 458-460