Justification*
Part II: The Demands Of The Law Are Satisfied By What Christ Has Done.
Part III: The Righteousness Of Christ - The True Ground Of Our Justification.
When the mind is
enlightened by
Divine truth, and duly impressed with a sense of guilt, it cannot fail
anxiously to inquire, How can a man be just with God! The answer given
to this
question decides the character of our religion, and, if practically
adopted,
our future destiny. To give a wrong answer, is to mistake the way to
heaven. It
is to err where error is fatal, because it cannot be corrected. If God
require
one thing, and we present another, how can we be saved? If He has
revealed a
method in which He can be just and yet justify the sinner, and if we
reject that
method and insist upon pursuing a different way, how can we hope to be
accepted? The answer, therefore, which is given to the above question,
should
be seriously pondered by all who assume the office of religious
teachers, and
by all who rely upon their instructions. As we are not to be judged by
proxy,
but every man must answer for himself, so every man should be satisfied
for
himself what the Bible teaches on this subject. All that religious
teachers can
do, is to endeavor to aid the investigations of those who are anxious
to learn
the way of life. And in doing this, the safest method is to adhere
strictly to
the instructions of the Scriptures, and to exhibit the subject as it is
there
presented. The substance and the form of this all-important doctrine
are so
intimately connected, that those who attempt to separate them can
hardly fail
to err. What one discards as belonging merely to the form, another
considers as
belonging to its substance. All certainty and security are lost, as
soon as
this method is adopted, and it becomes a matter to be decided
exclusively by
our own views of right and wrong, what is to be retained and what
rejected from
the scriptural representations. Our only security, therefore, is to
take the
language of the Bible in its obvious meaning, and put upon it the
construction
which the persons to whom it was addressed must have given, and which,
consequently, the sacred writers intended it should bear.
As the doctrine of justification is not only frequently stated in the
sacred
Scriptures, but formally taught and vindicated, all that will be
attempted in
this article, is to give as faithfully as possible, a representation of
what
the inspired writers inculcate on this subject; that is, to state what
positions they assume, by what arguments they sustain those positions,
how they
answer the objections to their doctrine, and what application they make
of it
to the hearts and consciences of their readers.
It is one of the primary doctrines of the Bible, everywhere either
asserted or
assumed, that we are under the law of God. This is true of all classes
of men,
whether they enjoy a Divine revelation or not. Everything which God has
revered
as a rule of duty, enters into the constitution of the law which binds
those to
whom that revelation is given, and by which they are to be ultimately
judged.
Those who have not received any external revelation of the Divine will
are a
law unto themselves. The knowledge of right and wrong, written upon
their
hearts, is of the nature of a Divine law, having its authority and
sanction,
and by it the heathen are to be judged in the last day.
God has seen fit to annex the promise of life to obedience to his law.
'The man
which doeth those things shall live by them' (Rom. 10.5), is the
language of
Scripture on this subject. To the lawyer who admitted that the law
required
love to God and man, our Savior said, 'Thou has answered right: this
do, and
thou shalt live' (Lk. 10.28). And to one who asked him, 'What good
things shall
I do, that I may have eternal life?' he said, 'If thou wilt enter into
life,
keep the commandment.'(Mt. 19.17). On the other hand, the law denounces
death
as the penalty of transgression: 'The wages of sin is death.' (Rom.
6.23). Such
is the uniform declaration of Scripture on this subject.
The obedience which the law demands is called righteousness; and those
who
render that obedience are called righteous. To ascribe righteousness to
anyone,
or to pronounce him righteous, is the scriptural meaning of the word
'to
justify.' The word never means, to make good in a moral sense, but
always to
pronounce just or righteous. Thus God says, 'I will not justify the
wicked'(Ex.23.7). Judges are commanded to justify the righteous and to
condemn
the wicked (Deut. 25.1). Woe is pronounced on those who 'justify the
wicked for
reward' (Isa. 5.23). In the New Testament it is said, 'By the deeds of
the law
there shall no flesh be justified in his sight' (Rom. 3.20) 'It is God
that
justifieth, Who is he that condemneth?' (Rom. 8.33,34). There is
scarcely a word
in the Bible the meaning of which is less open to doubt. There is no
passage in
the New Testament in which it is used out of its ordinary and obvious
sense.
When God justifies a man, he declares him to be righteous. To justify
never
means to render one holy. It is said to be sinful to justify the
wicked; but it
could never be sinful to render the wicked holy. And as the law demands
righteousness, to impute or ascribe righteousness to anyone, is, in
scriptural
language, to justify. To make (or constitute) righteous, is another
equivalent
form of expression. Hence, to be righteous before God, and to be
justified,
mean the same thing: as in the following passage: ' Not the hearers of
the law
are just before God, but the doers of the law shall be justified.'(Rom.
2.13)
The attentive, and especially the anxious reader of the Bible cannot
fail to
observe, that these various expressions, to be righteous in the sight
of God,
to impute righteousness, to constitute righteous, to justify, and
others of
similar import, are so interchanged as to explain each other, and to
make it
clear that to justify a man is to ascribe or impute to him
righteousness. The
great question then is, How is this righteousness to be obtained? We
have
reason to be thankful that the answer which the Bible gives to this
question is
so perfectly plain.
In the first place, that the righteousness by which we are to be
justified
before God is not of works, is not only asserted, but proved. The
apostle's
first argument on this point is derived from the consideration that the
law
demands a perfect righteousness. If the law was satisfied by an
imperfect
obedience, or by a routine of external duties, or by any service which
men are
competent to render, then indeed justification would be by works. But
since it
demands perfect obedience, justification by works is, for sinners,
absolutely
impossible. It is thus the apostle reasons, 'As many as are of the
works of the
law are under the curse: for it is written, Cursed is every one that
continueth
not in all things which are written in the book of the law to do them
(Gal.3.10). As the law pronounces its curse upon every man who
continues not to
do all that it commands, and as no man can pretend to this perfect
obedience,
it follows that all who look to the law for justification must be
condemned. To
the same effect, in a following verse, he says, 'The law is not of
faith: but,
The man that doeth them shall live in them.' That is, the law is not
satisfied
by any single grace, or imperfect obedience. It knows, and can know no
other
ground of justification than complete compliance with its demands.
Hence, in
the same chapter, Paul says, ' If there had been a law given which
could have
given life, verily righteousness should have been by the law.' Could
the law pronounce
righteous, and thus give a title to the promised life to those who had
broken
its commands, there would have been no necessity of any other provision
for the
salvation of men; but as the law cannot thus lower its demands,
justification
by the law is impossible. The same truth is taught in a different form,
when it
is said, 'If righteousness come by the law, then Christ is dead in vain
(Gal.
2.21). There would have been no necessity for the death of Christ, if
it had
been possible to satisfy the law by the imperfect obedience which we
can
render. Paul therefore warns all those who look to works for
justification,
that they are debtors to do the whole law (Gal. 5.3). It knows no
compromise;
it cannot demand less than what is right, and perfect obedience is
right, and
therefore its only language is as before, ' Cursed is every one that
continueth
not in all things which are written in the book of the law to do them'
(Gal.
3.10); and, 'The man which doeth those things shall live by them' (Rom.
10.5).
Every man, therefore, who expects justification by works, must see to
it, not
that he is better than other men, or that he is very exact and does
many
things, or that he fasts twice in the week, and gives tithes of all he
possesses, but that he is SINLESS.
That the law of God is thus strict in its demands, is a truth which
lies at the
foundation of all Paul's reasoning in reference to the method of
justification.
He proves that the Gentiles have sinned against the law written on
their
hearts; and that the Jews have broken the law revealed in their
Scriptures;
both Jews and Gentiles, therefore, are under sin, and the whole world
is guilty
before God. Hence, he infers, that by the deeds of the law there shall
no flesh
be justified in his sight. There is, however, no force in this
reasoning,
except on the assumption that the law demands perfect obedience. How
many men,
who freely acknowledge that they are sinners, depend upon their works
for
acceptance with God! They see no inconsistency between the
acknowledgment of
sin, and the expectation of justification by works. The reason is, they
proceed
upon a very different principle from that adopted by the apostle. They
suppose
that the law may be satisfied by very imperfect obedience. Paul assumes
that
God demands perfect conformity to his will, that his wrath is revealed
against
all ungodliness and unrighteousness of men. With him, therefore, it is
enough
that men have sinned, to prove that they cannot be justified by works.
It is
not a question of degrees, more or less, for as to this point there is
no
difference, since ' all have sinned, and come short of the glory of
God' (Rom.
3.23).
This doctrine, though so plainly taught in Scripture, men are disposed
to think
very severe. They imagine that their good deeds will be compared with
their
evil deeds, and that they will be rewarded or punished as the one or
the other
preponderates; or that the sins of one part of life may be atoned for
by the
good works of another, or that they can escape by mere confession and
repentance.
They could not entertain such expectations, if they believed themselves
to be
under a law. No human law is administered as men seem to hope the law
of God
will be. He who steals or murders, though it be but once, though he
confesses
and repents, though he does any number of acts of charity, is not less
a thief
or murderer. The law cannot take cognizance of his repentance and
reformation.
If he steals or murders, the law condemns him. Justification by the law
is for
him impossible. The law of God extends to the most secret exercises of
the
heart. It condemns whatever is in its nature evil. If a man violate
this
perfect rule of right, there is an end of justification by the law; he
has
failed to comply with its conditions; and the law can only condemn him.
To
justify him, would be to say that he had not transgressed. Men,
however, think
that they are not to be dealt with on the principles of strict law.
Here is
their fatal mistake. It is here that they are in most direct conflict
with the
Scriptures, which proceed upon the uniform assumption of our subjection
to the
law. Under the government of God, strict law is nothing but perfect
excellence;
it is the steady exercise of moral rectitude. Even conscience, when
duly
enlightened and roused, is as strict as the law of God. It refuses to
be
appeased by repentance, reformation, or penance. It enforces every
command and
every denunciation of our Supreme Ruler, and teaches, as plainly as do
the
Scriptures themselves, that justification by an imperfect obedience is
impossible. As conscience, however, is fallible, no reliance on this
subject is
placed on her testimony. The appeal is to the word of God, which
clearly
teaches that it is impossible a sinner can be justified by works,
because the
law demands perfect obedience.
The apostle's second argument to show that justification is not by
works, is
the testimony of the Scriptures of the Old Testament. This testimony is
urged
in various forms. In the first place, as the apostle proceeds upon the
principle that the law demands perfect obedience, all those passages
which
assert the universal sinfulness of men, are so many declarations that
they
cannot be justified by works. He therefore quotes such passages as the
following: 'There is none righteous, no, not one; there is none that
understandeth, there is none that seeketh after God. They are all gone
out of
the way, they are together become unprofitable; there is none that
doeth good,
no, not one' (Rom. 3.10-12). The Old Testament, by teaching that all
men are
sinners, does, in the apostle's view, thereby teach that they can never
be
accepted before God on the ground of their own righteous ness. To say
that a
man is a sinner, is to say that the law condemns him; and of course it
cannot
justify him. As the ancient Scriptures are full of declarations of the
sinfulness of men, so they are full of proof that justification is not
by
works.
But, in the second place, Paul cites their direct affirmative testimony
in
support of his doctrine. In the Psalms it is said, 'Enter not into
judgment
with thy servant; for in thy sight shall no man living be justified'
(Ps.
143.2). This passage he often quotes; and to the same class belong all
those
passages which speak of the insufficiency or worthlessness of human
righteousness in the sight of God.
In the third place, the apostle refers to those passages which imply
the
doctrine for which he contends; that is, to those which speak of the
acceptance
of men with God as a matter of grace, as something which they do not
deserve,
and for which they can urge no claim founded upon their own merit. It
is with
this view that he refers to the language of David; 'Blessed are they
whose
iniquities are for given, and whose sins are covered. Blessed is the
man to
whom the Lord will not impute sin (Rom. 4.7, 8). The fact that a man is
forgiven, implies that he is guilty; and the fact that he is guilty,
implies
that his justification cannot rest upon his own character or conduct.
It need
hardly be remarked, that, in this view, the whole Scriptures, from the
beginning to the end, are crowded with condemnations of the doctrine of
justification by works. Every penitent confession, every appeal to
God's mercy,
is a renunciation of all personal merit, a declaration that the
penitent's hope
was not founded on anything in himself. Such confessions and appeals
are indeed
often made by those who still rely upon their good works, or inherent
righteousness, for acceptance with God. This, however, does not
invalidate the
apostle's argument. It only shows that such persons have a different
view of
what is necessary for justification, from that entertained by the
apostle. They
suppose that the demands of the law are so low, that although they are
sinners
and need to be forgiven, they can still do what the law demands.
Whereas, Paul
proceeds on the assumption that the law requires perfect obedience, and
therefore every confession of sin, or appeal for mercy, involves a
renunciation
of justification by the law.
Again, the apostle represents the Old Testament Scriptures as teaching
that
justification is not by works, by showing that they inculcate a
different
method of obtaining acceptance with God. This they do by the doctrine
which
they teach concerning the Messiah as a Redeemer from sin. Hence Paul
says, that
the method of justification without works (not founded upon works) was
testified by the law and the prophets; that is, by the whole of the Old
Testament. The two methods of acceptance with God, the one by works,
the other
by a propitiation for sin, are incompatible. And as the ancient
Scriptures
teach the latter method, they repudiate the former. But they moreover,
in
express terms, assert, that 'the just shall live by faith.' And the law
knows
nothing of faith; its language is, 'The man that doeth them shall live
in them'
(Gal. 3:11,12). The law knows nothing of anything but obedience as the
ground
of acceptance. If the Scriptures say we are accepted through faith,
they
thereby say that we are not accepted on the ground of obedience.
Again: the examples of justification given in the Old Testament, show
that it
was not by works. The apostle appeals particularly to the case of
Abraham, and
asks, whether he attained justification by works; and answers, 'No, for
if he
were justified by works he had whereof to glory; but he had no ground
of
glorying before God, and therefore he was not justified by works.' And
the
Scriptures expressly assert, 'Abraham believed God, and it was counted
unto him
for righteousness' (Rom. 4.3). His acceptance, therefore, was by faith,
and not
by works.
In all these various ways does the apostle make the authority of the
Old
Testament sustain his doctrine, that justification is not by works.
This
authority is as decisive for us as it was for the ancient Jewish
Christians. We
also believe the Old Testament to be the word of God, and its truths
come to us
explained and enforced by Christ and his apostles. We have the great
advantage
of an infallible interpretation of these early oracles of truth; and
the
argumentative manner in which their authority is cited and applied,
prevents
all obscurity as to the real intentions of the sacred writers. That by
the
deeds of the law no flesh shall be justified before God is taught so
clearly
and so frequently in the New Testament, it is so often asserted, so
formally
proved, so variously assumed, that no one can doubt that such is indeed
the
doctrine of the word of God. The only point on which the serious
inquirer can
even raise a question, is, What kind of works do the Scriptures mean to
exclude
as the foundation for acceptance with God? Does the apostle mean works
in the
widest sense, or does he merely intend ceremonial observances, or works
of mere
formality, performed without any real love to God?
Those who attend to the nature of his assertions and to the course of
his
argument, will find that there is no room for doubt on this subject.
The
primary principle on which his argument rests precludes all ground for
mistaking his meaning. He assumes that the law demands perfect
obedience, and
as no man can render that obedience, he infers that no man can be
justified by
the law. He does not argue, that because the law is spiritual, it
cannot be
satisfied by mere ceremonies, or by works flowing from an impure
motive. He
nowhere says, that though we cannot be justified by external rites, or
by works
having the mere form of goodness, we are justified by our sincere,
though
imperfect, obedience. On the contrary, he constantly teaches, that
since we are
sinners, and since the law condemns all sin, it condemns us, and
justification
by the law is, therefore, impossible. This argument he applies to the
Jews and
the Gentiles without distinction, to the whole world, whether they knew
anything of the Jewish Scriptures or not. It was the moral law, the law
which
he pronounced holy, just, and good, which says, 'Thou shalt not covet';
it is
this law, however revealed, whether in the writings of Moses, or in the
human
heart, of which he constantly asserts that it cannot give life, or
teach the
way of acceptance with God. As most of those to whom he wrote had
enjoyed a
Divine revelation, and as that revelation included the law of Moses and
all its
rites, he of course included that law in his statement, and often
specially
refers to it; but never in its limited sense, as a code of religious
ceremonies, but always in its widest scope, as including the highest
rule of
moral duty made known to men. And hence he never contrasts one class of
works
with another, but constantly works and faith, excluding all classes of
the
former, works of righteousness as well as those of mere formality. 'Not
by
works of righteousness which we have done, but according to his mercy
he saved
us' (Titus 3.5). 'Who hath saved us--not according to our works (2 Tm.
1.9). We
are saved by faith, not by works (Eph. 2.9). Nay, men are said to be
justified
without works; to be in themselves ungodly when justified; and it is
not until
they are justified that they perform any real good works. It is only
when
united to Christ that we bring forth fruit unto God. Hence, we are said
to be
'His workmanship, created in Christ Jesus unto good works' (Eph. 2.10).
All the
inward excellence of the Christian and the fruit of the Spirit are the
consequences, and not the causes of his reconciliation and acceptance
with God.
They are the robe of beauty, the white garment, with which Christ
arrays those
who come to him poor, and blind, and naked. It is, then, the plain
doctrine of
the word of God, that our justification is not founded upon our own
obedience
to the law. Nothing done by us or wrought in us can for a moment stand
the test
of a rule of righteousness, which pronounces a curse upon all those who
continue not in all things written in the book of the law to do them.
WE have thus seen that the Scriptures teach, first, That all men are
naturally
under the law as prescribing the terms of their acceptance with God;
and,
secondly, That no obedience which sinners can render is sufficient to
satisfy
the demands of that law. It follows, then, that unless we are freed
from the
law, not as a rule of duty, but as prescribing the conditions of
acceptance
with God, justification is for us impossible. It is, therefore, the
third great
point of scriptural doctrine on this subject, that believers are free
from the
law in the sense just stated. 'Ye are not under the law,' says the
apostle,
'but under grace' (Rom.6.14). To illustrate this declaration, he refers
to the
case of a woman who is bound to her husband as long as he lives; but
when he is
dead, she is free from her obligation to him, and is at liberty to
marry
another man. So we are delivered from the law as a rule of
justification and
are at liberty to embrace a different method of obtaining acceptance
with God
(Rom. 7.1-6). Paul says of himself, that he had died to the law; that
is,
become free from it (Gal. 2.19). And the same is said of all believers
(Rom.
7.6). He insists upon this freedom as essential not only to
justification, but
to sanctification. For while under the law, the motions of sins, which
were by
the law, brought forth fruit unto death; but now we are delivered from
the law,
that we may serve God in newness of spirit (Rom. 7.5-6). Before faith
came we
were kept under the law, which he compares to a schoolmaster, but now
we are no
longer under a schoolmaster (Gal. 3.24, 25). He regards the desire to
be
subject to the law as the greatest infatuation. 'Tell me,' he says, 'ye
that
desire to be under the law, do ye not hear the law?' and then shows
that those who
are under the demands of a legal system, are in the condition of
slaves, and
not of sons and heirs. 'Stand fast therefore,' he exhorts, 'in the
liberty
wherewith Christ hath made us free.--Behold, I Paul say unto you, that
if ye be
circumcised, Christ shall profit you nothing. For I testify again to
every man
that is circumcised, that he is a debtor to do the whole law. Christ is
become
of no effect unto you, whosoever of you are justified by the law; ye
are fallen
from grace (Gal. 4.21-1; 5.1-4). This infatuation Paul considered
madness, and
exclaims, 'O foolish Galatians, who hath bewitched you that ye should
not obey
the truth, before whose eyes Jesus Christ hath been evidently set forth
crucified among you. This only would I learn of you, Received ye the
Spirit by
the works of the law, or by the hearing of faith ?' (Gal. 3.1-2). This
apostasy
was so fatal, the substitution of legal obedience for the work of
Christ as the
ground of justification was so destructive, that Paul pronounces
accursed any man
or angel who should preach such a doctrine for the gospel of the grace
of God.
It was to the law, as revealed in the books of Moses, that the fickle
Galatians
were disposed to look for justification. Their apostasy, however,
consisted in
going back to the law, no matter in what form revealed--to works, no
matter of
what kind, as the ground of justification. .The apostle's arguments and
denunciations, therefore, are so framed as to apply to the adoption of
any form
of legal obedience, instead of the work of Christ, as the ground of our
confidence towards God. To suppose that all he says relates exclusively
to a
relapse into Judaism, is to suppose that we Gentiles have no part in
the
redemption of Christ. If it was only from the bondage of the Jewish
economy
that he redeemed his people, then those who were never subject to that
bondage
have no interest in his work. And of course Paul was strangely
infatuated in
preaching Christ crucified to the Gentiles. We find, however, that what
he
taught in the Epistle to the Galatians, in special reference to the law
of
Moses he teaches in the Epistle to the Romans in reference to that law
which is
holy, just, and good, and which condemns the most secret sins of the
heart.
The nature of the apostle's doctrine is, if possible, even more clear
from the
manner in which he vindicates it, than from his direct assertions.
'What then?'
he asks,'shall we sin, because we are not under the law, but under
grace? God
forbid' (Rom. 6.15). Had Paul taught that we are freed from the
ceremonial in
order to be subject to the moral law, there could have been no room for
such an
objection. But if he taught that the moral law itself could not give
life, that
we must be freed from its demands as the condition of acceptance with
God,
then, indeed, to the wise of this world, it might seem that he was
loosing the
bands of moral obligation, and opening the door to the greatest
licentiousness.
Hence the frequency and earnestness with which he repels the objection,
and
shows that, so far from legal bondage being necessary to holiness, it
must
cease before holiness can exist; that it is not until the curse of the
law is
removed, and the soul reconciled to God, that holy affections rise in
the
heart, and the fruits of holiness appear in the life, 'Do we then make
void the
law through faith? God forbid: yea, we establish the law' (Rom. 2.31).
It is then clearly the doctrine of the Bible, that believers are freed
from the
law as prescribing the conditions of their acceptance with God; it is
no longer
incumbent upon them, in order to justification, to fulfil its demand of
perfect
obedience, or to satisfy its penal exactions. But how is this
deliverance
effected? How is it that rational and accountable beings are exempted
from the
obligations of that holy and just law, which was originally imposed
upon their
race as the rule of justification ? The answer to this question incudes
the
fourth great truth respecting the way of salvation taught in the
Scriptures. It
is not by the abrogation of the law, either as to its precepts or
penalty; it
is not by lowering its demands, and accommodating them to the altered
capacities or inclinations of men. We have seen how constantly the
apostle
teaches that the law still demands perfect obedience, and that they are
debtors
to do the whole law who seek justification at its hands. He no less
clearly
teaches, that death is as much the wages of sin in our case, as it was
in that
of Adam. If it is neither by abrogation nor relaxation that we are
freed from
the demands of the law, how has this deliverance been effected! By the
mystery
of vicarious obedience and suffering. This is the gospel of the grace
of God.
This is what was a scandal to the Jews, and foolishness to the Greeks;
but, to
those that are called, the power of God and the wisdom of God (1 Cor.
1.23,
24).
The Scriptures teach us that the Son of God, the brightness of the
Father's
glory, and the express image of his person, who thought it not robbery
to be
equal with God, became flesh, and subjected himself to the very law to
which we
were bound; that he perfectly obeyed that law, and suffered its
penalty, and
thus, by satisfying its demands, delivered us from its bondage, and
introduced
us into the glorious liberty of the sons of God. It is thus that the
doctrine of
redemption is presented in the Scriptures. 'God,' says the apostle,
'sent forth
his Son, made of a woman, made under the law, to redeem them that were
under
the law' (Gal. 4.4-5). Being made under the law, we know that he obeyed
it
perfectly, and brought in everlasting righteousness, and is therefore
declared
to be 'the Lord our righteousness,'(Jer. 23.6) since, by his obedience,
many
are constituted righteous (Rom. 5.19). He, therefore, is said to be
made
righteousness unto us (1 Cor. 1.30). And those who are in him are said
to be
righteous before God, not having their own righteousness, but that
which is
through the faith of Christ (Phil. 3.9).
That we are redeemed from the curse of the law by Christ's enduring
that curse
in our place, is taught in every variety of form from the beginning to
the end
of the Bible. There was the more need that this point should be dearly
and
variously presented, because it is the one on which an enlightened
conscience
immediately fastens. The desert of death begets the fear of death. And
this
fear of death cannot be allayed, until it is seen how, in consistency
with
Divine justice, we are freed from the righteous penalty of the law. How
this is
done, the Scriptures teach in the most explicit manner. 'Christ hath
redeemed us
from the curse of the law, being made a curse for us' (Gal. 3.13). Paul
had
just said, 'As many as are of the works of the law are under the
curse.' But
all men are naturally under the law, and therefore all are under the
curse. How
are we redeemed from it? By Christ's being made a curse for us. Such is
the
simple and sufficient answer to this most important of all questions.
The doctrine so plainly taught in Gal. 3.13, that Christ has redeemed
us from
the curse of the law by bearing it in our stead, is no less clearly
presented
in 2 Cor. 5. 21: ' He hath made him to be sin for us, who knew no sin;
that we
might be made the righteousness of God in him,' This is represented as
the only
ground on which men are authorized to preach the gospel. 'We are
ambassadors
for Christ,' says the apostle, ' as though God did beseech you by us;:
we pray
you in Christ's stead, be ye reconciled to God' (2 Cor. 5.20). Then
follows a
statement of the ground upon which this offer of reconciliation is
presented.
God has made effectual provision for the pardon of sin, by making
Christ,
though holy, harmless, and separate from sinners, sin for us, that we
might be
made righteous in him. The iniquities of us all were laid on him; he
was
treated as a sinner in our place, in order that we might be treated as
righteous in him.
The same great truth is taught in all those passages in which Christ is
said to
bear our sins. The expression, to bear sin, is one which is clearly
explained
by its frequent occurrence in the sacred Scriptures. It means, to bear
the
punishment due to sin. In Lev. xx. 17, it is said that he that marries
his
sister 'shall bear his iniquity.' Again, ' Whosoever curseth his God,
shall
bear his sin' (Lev. 24.15). Of him that failed to keep the Passover, it
was
said, 'That man shall bear his sin' (Num. 9.13). If a man sin, he shall
bear
his iniquity. It is used in the same sense when one man is spoken of as
bearing
the sin of another. 'Your children shall wander in the wilderness forty
years,
and bear your whoredoms' (Num. 14.33). Our fathers have sinned, and are
not;
and we have borne their iniquities' (Lam. 5.7). And when, in Ezekiel
xvii. to,
it is said that 'the son shall not bear the iniquity of the father,' it
is
obviously meant that the son shall not be punished for the sins of the
father.
The meaning of this expression being thus definite, of course there can
be no
doubt as to the manner in which it is to be understood when used in
reference
to the Redeemer. The prophet says, 'The Lord hath laid on him the
iniquity of
us all.--My righteous servant shall justify many; for he shall bear
their
iniquities.--He was numbered with the transgressors; and he bare the
sin of
many' (Isa. 53.6, 11, 122). Language more explicit could not be used.
This
whole chapter is designed to teach one great truth, that our sins were
to be
laid on the Messiah, that we might be freed from the punishment which
we
deserved. It is therefore said, 'He was wounded for our transgressions,
he was
bruised for our iniquities; the chastisement of our peace was upon
him.--For
the transgression of my people was he stricken.' In the New Testament,
the same
doctrine is taught in the same terms. 'Who his own self bare our sins
in his
own body on the tree' (1 Pet. 2.24). 'Christ was once offered to bear
the sins
of many' (Heb. 9.28). 'Ye know that he was manifested to take away' (to
bare)
'our sins' (1 Jn. 3.5). According to all these representations, Christ
saves us
from the punishment due to our sins, by bearing the curse of the law in
OUR
stead.
Intimately associated with the passages just referred to, are those
which
describe the Redeemer as a sacrifice or propitiation. The essential
idea of a
sin offering is propitiation by means of vicarious punishment. That
this is the
scriptural idea of a sacrifice is plain from the laws of their
institution,
from the effects ascribed to them, and from the illustrative
declarations of
the sacred writers. The law prescribed that the offender should bring
the
victim to the altar, lay his hands upon its head, make confession of
his crime;
and that the animal should then be slain, and its blood sprinkled upon
the
altar. Thus, it is said, 'He shall put his hand upon the head of the
burnt
offering, and it shall be accepted for him to make atonement for him'
(Lev.
1.4) 'And he brought the bullock for the sin offering; and Aaron and
his sons
laid their hands upon the head of the bullock for the sin offering'
(Lev.
8.14). The import of this imposition of hands is clearly taught in the
following passage: 'And Aaron shall lay both his hands upon the head of
the
live goat, and confess over him all the iniquities of the children of
Israel,
and all their transgressions in all their sins, putting them upon the
head of
the goat; and the goat shall bear upon him all their iniquities unto a
land not
inhabited' (Lev. 16.21 22). The imposition of hands, therefore, was
designed to
express symbolically the ideas of substitution and transfer the
liability to
punishment. In the case just referred to, in order to convey more
clearly the
idea of the removal of the liability to punishment, the goat on whose
head the
sins of the people were imposed, was sent into the wilderness, but
another goat
was slain and consumed in its stead.
The nature of these offerings is further obvious from the effects
attributed to
them. They were commanded in order to make atonement, to propitiate, to
make
reconciliation, to secure the forgiveness of sins. And this effect they
actually secured. In the case of every Jewish offender, some penalty
connected
with the theocratical constitution under which he lived, was removed by
the
presentation and acceptance of the appointed sacrifice. This was all
the
effect, in the way of securing pardon, that the blood of bulls and of
goats
could produce. Their efficacy was confined to the purifying of the
flesh, and
to securing, for those who offered them, the advantages of the external
theocracy. Besides, however, this efficacy, which, by Divine
appointment,
belonged to them considered in themselves, they were intended to
prefigure and predict
the true atoning sacrifice which was to be offered when the fulness of
time
should come. Nothing, however, can more clearly illustrate the
scriptural
doctrine of sacrifices, than the expressions employed by the sacred
writers to
convey the same idea as that intended by the term sin offering. Thus,
all that
Isaiah taught by saying of the Messiah that the chastisement of our
peace was
upon him; that with his stripes we are healed; that he was stricken for
the
transgression of the people; that on him was laid the iniquity of us
all, and
that he bore the sins of many, he taught by saying, 'he made his soul
an
offering for sin.' And in the Epistle to the Hebrews it is said, He
'was once
offered' (as a sacrifice) 'to bear the sins of many' (Heb. 9.28). The
same
idea, therefore, is expressed by saying, either he bore our sins, or he
was
made an offering for sin. But to bear the sins of anyone, means to bear
the
punishment of those sins; and, therefore, to be a sin offering conveys
the same
meaning.
Such being the idea of a sacrifice which pervades the whole Jewish
Scriptures,
it is obvious that the sacred writers could not teach more distinctly
and
intelligibly the manner in which Christ secures the pardon of sin, than
by
saying he was made an offering for sin. With this mode of pardon all
the early
readers of the Scriptures were familiar. They had been accustomed to it
from
their earliest years. No one of them could recall the time when the
altar, the
victim, and the blood were unknown to him. His first lessons in
religion
contained the ideas of confession of sin, substitution, and vicarious
sufferings and death. When, therefore, the inspired penmen told men
imbued with
these ideas that Christ was a propitiation for sin, that he was offered
as a
sacrifice to make reconciliation, they told them, in the plainest of
all terms,
that he secures the pardon of our sins by suffering in our stead. Jews
could
understand such language in no other way: and, therefore, we may be
sure it was
intended to convey no other meaning. And, in point of fact, it has been
so
understood by the Christian church from its first organization to the
present
day.
If it were merely in the way of casual allusion that Christ was
declared to be
a sacrifice, we should not be authorized to infer from it the method of
redemption. But this is far from being the case. This doctrine is
presented in
the most didactic form. It is exhibited in every possible mode. It is
asserted,
illustrated, vindicated. It is made the central point of all Divine
institutions
and instructions. It is urged as the foundation of hope, as the source
of
consolation, the motive to obedience. It is, in fact, THE GOSPEL. It
would be
vain to attempt a reference to all the passages in which this great
doctrine is
taught. We are told that God set forth Jesus Christ as a propitiation
for our
sins through faith in his blood (Rom. 3.25). Again, he is declared to
be a
'propitiation for our sins, and not for ours only but also for the sins
of the
whole world' (1 Jn. 2.2). He is called the Lamb of God, which taketh
away'
(beareth) 'the sin of the world' (Jn. 1.29). 'Ye were not redeemed,'
says the
apostle Peter, 'with corruptible things, as silver and gold, from your
vain
conversation received by tradition from your fathers; but with the
precious
blood of Christ, as of a lamb without blemish and without spot' 1 Pet.
1.18,19). In the Epistle to the Hebrews, this doctrine is more fully
exhibited
than in any other portion of Scripture. Christ is not only repeatedly
called a
sacrifice, but an elaborate comparison is made between the offering
which he
presented and the sacrifices which were offered under the old
dispensation. 'If
the blood of bulls and of goats,' says the apostle, 'and the ashes of
an heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh, how
much
more shall the blood of Christ, who through the eternal Spirit offered
himself
with out spot to God, purge your conscience from dead works to serve
the living
God!' (Heb. 9.13,14). The ancient sacrifices in themselves could only
remove
ceremonial uncleanness. They could not purge the conscience, or
reconcile the
soul to God. They were mere shadows of the true sacrifice for sins.
Hence, they
were offered daily. Christ's sacrifice being really efficacious, was
offered but
once. It was because the ancient sacrifices were ineffectual, that
Christ said,
when he came into the world, 'Sacrifice and offering thou wouldest not,
but a
body hast thou prepared me; in burnt offerings and sacrifices for sin
thou hast
had no pleasure. Then said I, Lo, I come to do thy will, O God' (Heb.
10.5-15).
'By the which will', adds the apostle, that is, by the accomplishing
the
purpose of God, 'we are sanctified' (or atoned for) 'through the
offering of
the body of Jesus Christ once for all'; and by that 'one offering he
hath
perfected for ever them that are sanctified,' and of all this he adds,
the Holy
Ghost is witness (Heb. 10.5-15). The Scriptures, therefore, clearly
teach that
Jesus Christ delivers us from the punishment of our sins, by offering
himself
as a sacrifice in our behalf; that as under the old dispensation, the
penalties
attached to the violations of the theocratical covenant, were removed
by the
substitution and sacrifice of bulls and of goats, so under the
spiritual
theocracy, in the living temple of the living God, the punishment of
sin is
removed by the substitution and death of the Son of God. As no ancient
Israelite, when by transgression he had forfeited his liberty of access
to the
earthly sanctuary, was ignorant of the mode of atonement and
reconciliation; so
now, no conscience-stricken sinner, who knows that he is unworthy to
draw near
to God, need be ignorant of that new and living way which Christ hath
consecrated for us, through his flesh, so that we have boldness to
enter into
the holiest by the blood of Jesus.
In all the forms of expression mentioned--Christ was made a curse for
us; he
was made sin for us; he bore our sins, he was made a sin
offering--there is the
idea of substitution. Christ took our place, he suffered in our stead,
he acted
as our representative. But as the act of a substitute is in effect the
act of
the principal, all that Christ did and suffered in that character,
every
believer is regarded as having done and suffered. The attentive and
pious reader
of the Bible will recognize this idea in some of the most common forms
of
scriptural expression. Believers are those who are in Christ. This is
their
great distinction and most familiar designation. They are so united to
him,
that what he did in their behalf they are declared to have done. When
he died,
they died; when he rose, they rose; as he lives, they shall live also.
The
passages in which believers are said to have died in Christ are very
numerous.
'If one died for all,' says the apostle, 'then all died' (not, 'were
dead') (2
Cor. 5.14). He that died (with Christ) is justified from sin, that is,
freed
from its condemnation and power; and if we died with Christ, we
believe, that
we shall live with him (Rom. 6. 7, 8). As a woman is freed by death
from her
husband, so believers are freed from the law by the body (the death) of
Christ,
because his death is in effect their death (Rom. 7.4). And in the
following
verse, he says, having died (in Christ), we are freed from the law.
Every
believer, therefore, may say with Paul, I was crucified with Christ
(Gal.
2.20). In like manner, the resurrection of Christ secures both the
spiritual
life and future resurrection of all his people. If we have been united
to him
in his death, we shall be in his resurrection, if we died with him, we
shall
live with him (Rom.6.5, 8). 'God,' says the apostle, 'hath quickened us
together with Christ; and hath raised us up together, and made us sit
together
in heavenly places in Christ Jesus' (Eph.2.4-6). That is, God hath
quickened,
raised, and exalted us together with Christ. It is on this ground,
also, that
Paul says that Christ rose as the firstfruits of the dead; not merely
the first
in order, but the earnest and security of the resurrection of his
people. 'For
as in Adam all die, even so in Christ shall all be made alive' (1 Cor.
15.20,
22). As our union with Adam secures our death, union with Christ
secures our
resurrection. Adam is a type of him that was to come--that is, Christ,
inasmuch
as the relation in which Adam stood to the whole race, is analogous to
that in
which Christ stands to his own people. As Adam was our natural head,
the poison
of sin flows in all our veins. As Christ is our spiritual Head, eternal
life
which is in him, descends to all his members. It is not they that live,
but
Christ that liveth in them (Gal. 2.20). This doctrine of the
representative and
vital union of Christ and believers pervades the New Testament. It is
the
source of the humility, the joy, the confidence which the sacred
writers so
often express. In themselves they were nothing, and deserved nothing,
but in
Him they possessed all things. Hence, they counted all things but loss
that
they might be found in Him. Hence, they determined to know nothing, to
preach
nothing, to glory in nothing, but Christ and him crucified.
The great doctrine of the vicarious sufferings and death of Jesus
Christ, is
further taught in those numerous passages which refer our salvation to
his
blood, his death, or his cross. Viewed in connexion with the passages
already
mentioned, those now referred to not only teach the fact that the death
of
Christ secures the pardon of sin, but how it does it. To this class
belong such
declarations as the following: 'The blood of Jesus Christ cleanseth us
from all
sin' (1 Jn. 1.7). 'We have redemption through his blood' (Eph. 1.7). He
has
'made peace through the blood of his cross' (Col. 1.20). 'Being now
justified
by his blood' (Rom. 5.9). Ye 'are made nigh by the blood of Christ'
(Eph.
2.13). 'Ye are come--to the blood of sprinkling' (Heb. 12.22, 24).
'Elect--unto
obedience and sprinkling of the blood of Jesus Christ' (1 Pet. 1.2).
'Unto him
that loved us, and washed us from our sins in his own blood' (Rev.
1.5). 'He
hath redeemed us unto God by his blood' (Rev. 5.9) 'This cup,' said the
Son of
God himself, 'is the new testament in my blood, which is shed for many
for the
remission of sins' (Mt. 26.28). The sacrificial character of the death
of
Christ is taught in all these passages. Blood was the means of
atonement, and
without the shedding of blood there was no remission; and, therefore,
when our
salvation is so often ascribed to the blood of the Savior, it is
declared that
he died as a propitiation for our sins.
The same remark may be made in reference to those passages which
ascribe our
redemption to the death, the cross, the flesh of Christ; for these
terms are
interchanged, as being of the same import. We are 'reconciled to God by
the
death of his Son' (Rom. 5.10). We are reconciled his cross. (Eph.
2.16). We are
'reconciled in the body of his flesh through death' (Col. 1.21, 22). We
are
delivered from the law 'by the body of Christ' (Rom. 7.4); he abolished
the law
in his flesh (Eph. 2.15); he took away the handwriting which was
against us,
nailing it to his cross (Col. 2.14). The more general expressions
respecting
Christ's dying for us, receive a definite meaning from their connexion
with the
more specific passages above mentioned. Everyone, therefore, knows what
is
meant, when it is said that ' Christ died for the ungodly' (Rom. 5.6);
that he
gave himself ' a ransom for many' (Mt. 20.28); that he died 'the just
for the
unjust, that he might bring us to God' (1 Pet. 3.18). Not less plain is
the
meaning of the Holy Spirit when it is said, God 'spared not his own
Son, but
delivered him up for us all' (Rom. 8.32); that he 'was delivered for
our
offences' (Rom. 4.25); that he 'gave himself for our sins' (Gal. 1.4).
Seeing, then, that we owe everything to the expiatory sufferings of the
blessed
Savior, we cease to wonder that the cross is rendered so prominent in
the
exhibition of the plan of salvation. We are not surprised at Paul's
anxiety
lest the cross of Christ should be made of none effect; or that he
should call
the preaching of the gospel the preaching of the cross; or that he
should
preach Christ crucified, both to Jews and Creeks, as the wisdom of God
and the
power of Cod; or that he should determine to glory in nothing save in
the cross
of Christ.
As there is no truth more necessary to be known, so there is none more
variously
or plainly taught, than the method of escaping the wrath of God due to
us for
sin. Besides all the clear exhibitions of Christ as bearing our sins,
as dying
in our stead, as making his soul an offering for sin, as redeeming us
by his
blood, the Scriptures set him forth in the character of a Priest, in
order that
we might more fully understand how it is that he effects our salvation.
It was
predicted, long before his advent, that the Messiah was to be a Priest.
'Thou
art a priest for ever after the order of Melchizedek,' was the
declaration of
the Holy Spirit by the mouth of David (Ps. 110.4). Zechariah predicted
that he
should sit as 'a priest upon his throne (Zech. 6.13). The apostle
defines a
priest to be a man 'ordained for men in things pertaining to God, that
he may
offer both gifts and sacrifices for sins (Heb. 5.1). Jesus Christ is
the only
real Priest in the universe. All others were either pretenders, or the
shadow
of the great High priest of our profession. For this office he had
every necessary
qualification. He was a man. 'For inasmuch as the children were
partakers of
flesh and blood, he also took part of the same, in order that he might
be a
merciful and faithful High Priest; one who can be touched with a sense
of our
infirmities, seeing that was tempted in all points like as we are, yet
without
sin.' He was sinless. 'For such a High Priest became us, who was holy,
harmless, and separate from sinners.' He was the Son of God. The law
made men
having infirmity, priests. But God declared his Son to be a Priest, who
is
consecrated for evermore (Heb. 7.28). The sense in which Christ is
declared to
be the Son of God, is explained in the first chapter of the Epistle to
the
Hebrews. It is there said, that he is the express image of God; that he
upholds
all things by the word of his power; that all the angels are commanded
to
worship him; that his throne is an everlasting throne; that in the
beginning he
laid the foundations of the earth; that he is from everlasting and that
his
years fail not. It is from the dignity of his person, as possessing
this Divine
nature, that the apostle deduces the efficacy of his sacrifice (Heb.
9.14), the
perpetuity of his priesthood (Heb. 7.16), and his ability to save to
the
uttermost all who come unto God by him (Heb. 7.25). He was duly
constituted a
Priest. He glorified not himself to be made a High Priest; but he that
said
unto him, 'Thou art my Son,' said also, 'Thou art a Priest for ever.'
He is the
only real Priest, and therefore his advent superseded all others, and
put an
immediate end to all their lawful ministrations, by abolishing the
typical
dispensation with which they were connected. For the priesthood being
changed,
there was of necessity a change of the law. There was a disannulling of
the
former commandment for the weakness and unprofitableness thereof, and
there was
the introduction of a better hope (Heb. 7.12, 18, 19). He has an
appropriate
offering to present. As every high priest is appointed to offer
sacrifices, it
was necessary that this man should have somewhat to offer. This
sacrifice was
not the blood of goats or of calves, but his own blood; it was himself
he
offered unto God, to purge our conscience from dead works (Heb. 9.12,
14). He
has 'put away sin by the sacrifice of himself,' which was accomplished
when he
was 'once offered to bear the sin of many (Heb. 9.26, 28). He has
passed into
the heavens. As the high priest was required to enter into the most
holy place
with the blood of atonement, so Christ has entered not into the holy
places
made with hands, 'but into heaven itself, now to appear in the presence
of God
for us, (Heb. 9.24) and where 'he ever lives to make intercession for
us (Heb.
7.25).
Seeing then we have a great High Priest that is passed into the
heavens, Jesus
the Son of God (let the reader remember what that means), who is set
down on
the right hand of the Majesty on high, having by himself purged out
sins and
made reconciliation for the sins of the people, every humble believer
who
commits his soul into the hands of this High Priest, may come with
boldness to
the throne of grace, assured that he shall find mercy and grace to help
in time
of need.
The practical
effects of
this doctrine.
THE Bible, as we have seen, teaches, first, that we are under a law
which
demands perfect obedience, and which threatens death in case of
transgression;
secondly, that all men have failed in rendering that obedience, and
therefore
are subject to the threatened penalty; thirdly, that Christ has
redeemed us
from the law by being made under it, and in our place satisfying its
demands.
It only remains to be shown, that this perfect righteousness of Christ
is
presented as the ground of our justification before God.
In scriptural language, condemnation is a sentence of death pronounced
upon
sin; justification is a sentence of life pronounced upon righteousness.
As this
righteousness is not our own, as we are sinners, ungodly, without
works, it
must be the righteousness of another, even of Him who is our
righteousness.
Hence we find so constantly the distinction between our own
righteousness and
that which God gives. The Jews, the apostle says, being ignorant of
God's
righteousness, and going about to establish their own righteousness,
would not
submit themselves unto the righteousness of God (Rom. 10.3). This was
the rock
on which they split. They knew that justification required a
righteousness;
they insisted on urging their own, imperfect as it was, and would not
accept of
that which God had provided in the merits of his Son, who is the end of
the law
for righteousness to everyone that believes. The same idea is presented
in Rom.
ix. 30-32, where Paul sums up the case of the rejection of the Jews and
the
acceptance of believers. The Gentiles have attained righteousness, even
the
righteousness which is of faith. But Israel hath not attained it. Why?
Because
they sought it not by faith, but as it were by the works of the law.
The Jews
would not receive and confide in the righteousness which God had
provided, but
endeavored, by works, to prepare a righteousness of their own. This was
the
cause of their ruin. In direct contrast to the course pursued by the
majority
of his kinsmen, we find Paul renouncing all dependence upon his own
righteousness,
and thankfully receiving that which God had provided; though he had
every
advantage and every temptation to trust in himself, that any man could
have;
for he was one of the favored people of God, circumcised on the eighth
day, and
touching the righteousness which is in the law, blameless; yet all
these things
he counted but loss, that he might win Christ, and be found in him, not
having
his own righteousness, which is of the law, but that which is through
the faith
of Christ, the righteousness which is of God by faith (Phil. 3.4-9).
Here the
two righteousness are brought distinctly into view. The one was his
own,
consisting in obedience to the law; this Paul rejects as inadequate,
and
unworthy of acceptance. The other is of God, and received by faith;
this Paul
accepts and glories in as all-sufficient and as alone sufficient. This
is the
righteousness which the apostle says God imputes to those without
works. Hence
it is called a gift, a free gift, a gift by grace, and believers are
described as
those who receive this gift of righteousness (Rom. 5.17). Hence we are
never
said to be justified by anything done by us or wrought in us, but by
what
Christ has done for us. We are justified through the redemption that is
in him
(Rom. 3.24). We are justified by his blood (Rom. 5.9) We are justified
by his
obedience (Rom. 5.19). We are justified by him from all things (Acts
13.39). He
is our righteousness (1 Cor. 1.30). We are made the righteousness of
God in him
(2 Cor. 5.21). We are justified in his name (1 Cor. 6.11). There is no
condemnation to those who are in him (Rom. 8.1) Justification is,
therefore, by
faith in Christ, because faith is receiving and trusting to him as our
Savior,
as having done all that is required to secure our acceptance before
God.
It is thus, then, the Scriptures answer the question, How can a man be
just
with God? When the soul is burdened with a sense of sin, when it sees
how
reasonable and holy is that law which demands perfect obedience, and
which
threatens death as the penalty of transgression, when it feels the
absolute
impossibility of ever satisfying these just demands by its own
obedience and
sufferings, it is then that the revelation of Jesus Christ as our
righteousness
is felt to be the wisdom and power of God unto salvation. Destitute of
all
righteousness in ourselves, we have our righteousness in him. What we
could not
do, he has done for us, The righteousness, therefore, on the ground of
which
the sentence of justification is passed upon the believing sinner, is
not his
own, but that of Jesus Christ.
It is one of the strongest evidences of the Divine origin of the
Scriptures,
that they are suited to the nature and circumstances of man. If their
doctrines
were believed and their precepts obeyed, men would stand in their true
relation
to God, and the different classes of men to each other. Parents and
children,
husbands and wives, rulers and subjects, would be found in their proper
sphere,
and would attain the highest possible degree of excellence and
happiness. Truth
is in order to holiness. And all truth is known to be truth by its
tendency to
promote holiness. As this test, when applied to the Scriptures
generally,
evinces their Divine perfection, so when applied to the cardinal
doctrine of
justification by faith in Jesus Christ, it shows that doctrine to be
worthy of
all acceptation. On this ground it is commended by the sacred writers.
They
declare it to be in the highest degree honorable to God, and beneficial
to man.
They assert that it is so arranged as to display the wisdom, justice,
holiness,
and love of God, while it secures the pardon, peace, and holiness of
men. If it
failed in either of these objects; if it were not suited to the Divine
character, or to our nature and necessities, it could not answer the
end for
which it was designed.
It will be readily admitted, that the glory of God in the exhibition or
revelation of the Divine perfections, is the highest conceivable end of
creation and redemption; and consequently, that any doctrine which is
suited to
make such an exhibition is, on that account, worthy of being
universally
received and gloried in. Now, the inspired writers teach us, that it is
peculiarly in the plan of redemption that the Divine perfections are
revealed;
that it was designed to show unto principalities and powers the
manifold wisdom
of God; that Christ was set forth as a propitiatory sacrifice to
exhibit his
righteousness or justice; and especially, that in the ages to come he
might
show forth the exceeding riches of his grace in his kindness towards us
in
Christ Jesus. It is the love of God, the breadth, and length, and
depth, and
height of which pass knowledge, that is here most conspicuously
displayed. Some
men strangely imagine that the death of Christ procured for us the love
of God;
whereas it was the effect and not the cause of that love. Christ did
not die
that God might love us; but he died because God loved us. 'God
commendeth his
love toward us, in that, while we were yet sinners, Christ died for
us.' (Rom.
5.8). He 'so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting
life' (Jn.
3.16). 'In this was manifested the love of God toward us, because that
God sent
his only begotten Son into the world, that we might live through him.
Herein is
love, not that we loved God, but that he loved us, and sent his Son to
be the
propitiation for our sins' (1 Jn. 4.9-10).
As this love of God is manifested towards the unworthy, it is called
grace, and
this is what the Scriptures dwell upon with such peculiar frequency and
earnestness. The mystery of redemption is, that a Being of infinite
holiness
and justice should manifest such wonderful love to sinners. Hence the
sacred
writers so earnestly denounce everything that obscures this peculiar
feature of
the gospel; everything which represents men as worthy, as meriting, or,
in any
way, by their own goodness, securing the exercise of this love of God.
It is of
grace, lest any man should boast. We are justified by grace; we are
saved by
grace; and if of grace, it is no more of works, otherwise grace is no
more
grace (Eph. 2.8, 9; Rom. 11.6). The apostle teaches us not only that
the plan
of salvation had its origin in the unmerited kindness of God, and that
our
acceptance with him is in no way or degree founded in our own
worthiness, but
moreover that the actual administration of the economy of mercy is so
conducted
as to magnify this attribute of the Divine character. God chooses the
foolish,
the base, the weak, yea, those who are nothing, in order that no flesh
should
glory in his presence. Christ is made everything to us, that those who
glory
should glory only in the Lord (1 Cor. 1.27-31).
It cannot fail to occur to every reader, that unless he sincerely
rejoices in
this feature of the plan of redemption, unless he is glad that the
whole glory
of his salvation belongs to God, his heart cannot be in accordance with
the
gospel. If he believes that the ground of his acceptance is in himself,
or even
wishes that it were so, he is not prepared to join in those grateful
songs of
acknowledgment to Him, who hath saved us and called us with an holy
calling,
not according to our works, but according to his own purpose and grace,
which
it is the delight of the redeemed to offer unto him that loved them and
gave
himself for them. It is most obvious, that the sacred writers are
abundant in
the confession of their unworthiness in the sight of God. They
acknowledged
that they were unworthy absolutely, and unworthy comparatively. It was
of grace
that any man was saved; and it was of grace that they were saved rather
than
others. It is, therefore, all of grace, that God may be exalted and
glorified
in all them that believe.
The doctrine of the gratuitous justification of sinners by faith in
Jesus
Christ, not only displays the infinite love of God, but it is declared
to be
peculiarly honorable to him, or peculiarly consistent with his
attributes,
because it is adapted to all men. 'Is he the God of the Jews only? Is
he not
also of the Gentiles? Yes, of the Gentiles also, seeing it is one God
which
shall justify the circumcision by faith, and uncircumcision through
faith'
(Rom. 3.29, 30). 'For the same Lord over all is rich unto all that call
upon
him. For WHOSOEVER Shall call upon the name of the Lord shall be saved'
(Rom.
10.12, 13). This is no narrow, national, or sectarian doctrine. It is
as broad
as the earth. Wherever men, the creatures of God, can be found, there
the mercy
of God in Christ Jesus may be preached. The apostle greatly exults in
this
feature of the plan of redemption, as worthy of God, and as making the
gospel
the foundation of a religion for all nations and ages. In revealing a
salvation
sufficient for all and suited for all, it discloses Cod in his true
character,
as the God and Father of all.
The Scriptures, however, represent this great doctrine as not less
suited to
meet the necessities of man, than it is to promote the glory of God. If
it
exalts God, it humbles man. If it renders it manifest that he is a
Being of
infinite holiness, justice, and love, it makes us feel that we are
destitute of
all merit, nay, are most ill-deserving; that we are without strength;
that our
salvation is an undeserved favor. As nothing is more true than the
guilt and
helplessness of men, no plan of redemption which does not recognize
these
facts, could ever be in harmony with our inward experience, or command
the full
acquiescence of the penitent soul. The ascription of merit which we are
conscious we do not deserve, produces of itself severe distress; and if
this
false estimate of our deserts is the ground of the exhibition of
special
kindness towards us, it destroys the happiness such kindness would
otherwise
produce. To a soul, therefore, sensible of its pollution and guilt in
the sight
of God, the doctrine that it is saved on account of its own goodness,
or
because it is better than other men, is discordant and destructive of
its
peace. Nothing but an absolutely gratuitous salvation can suit a soul
sensible
of its ill desert. Nothing else suits its views of truth, or its sense
of
right. The opposite doctrine involves a falsehood and a moral
impropriety, in
which neither the reason nor conscience can acquiesce. The scriptural
doctrine,
which assumes what we know to be true-namely, our guilt and
helplessness--places
us in our proper relation to God; that relation which accords with the
truth,
with our sense of right, with our inward experience, and with every
proper
desire of our hearts. This is one of the reasons why the Scriptures
represent
peace as the consequence of justification by faith. There can be no
peace while
the soul is not in harmony with God, and there can be no such harmony
until it
willingly occupies its true position in relation to God. So long as it
does not
acknowledge its true character, so long as it acts on the assumption of
its
ability to merit or to earn the Divine favor, it is in a false
position. Its
feelings towards God are wrong, and there is no manifestation of
approbation or
favor on the part of God towards the soul. But when we take our true
place and
feel our ill desert, and look upon pardoning mercy as a mere gratuity,
we find
access to God, and his love is shed abroad in our hearts, producing
that peace
which passes all understanding. The soul ceases from its legal
strivings; it
gives over the vain attempt to make itself worthy, or to work out a
righteousness wherewith to appear before God. It is contented to be
accepted as
unworthy, and to receive as a gift a righteousness which can bear the
scrutiny
of God. Peace, therefore, is not the result of the assurance of mere
pardon,
but of pardon founded upon a righteousness which illustrates the
character of
God; which magnifies the law and makes it honorable; which satisfies
the
justice of God while it displays the infinite riches of Divine
tenderness and
love. The soul can find no objection to such a method of forgiveness.
It is not
pained by the ascription of merit to itself, which is felt to be
undeserved.
Its utter unworthiness is not only recognized, but openly declared. Nor
is it
harassed by the anxious doubt whether God can, consistently with his
justice,
forgive sin. For justice is as clearly revealed in the cross of Christ,
as
love. The whole soul, therefore, however enlightened, or however
sensitive,
acquiesces with humility and delight in a plan of mercy which thus
honors God,
and which, while it secures the salvation of the sinner, permits him to
hide
himself in the radiance which surrounds his Savior.
The apostles, moreover, urge on men the doctrine of justification by
faith with
peculiar earnestness, because it presents the only method of
deliverance from
sin. So long as men are under the condemnation of the law, and feel
themselves
bound by its demands of obedience as the condition and ground of their
acceptance with God, they do and must feel that he is unreconciled,
that his
perfections are arrayed against them. Their whole object is to
propitiate him
by means which they know to be inadequate. Their spirit is servile,
their
religion a bondage, their God is a hard Master. To men in such a state,
true
love, true obedience, and real peace are alike impossible. But when
they are
brought to see that God, through his infinite love, has set forth Jesus
Christ
as a propitiation for our sins, that he might be just, and yet justify
those
that believe; that it is not by works of righteousness which we have
done, but
according to his mercy he saves us--they are emancipated from their
former
bondage and made the sons of God. God is no longer a hard Master, but a
kind
Father. Obedience is no longer a task to be done for a reward; it is
the joyful
expression of filial love. The whole relation of the soul to God is
changed,
and all our feelings and conduct change with it. Though we have no
works to
perform in order to justification, we have everything to do in order to
manifest our gratitude and love. 'Do we then make void the law through
faith!
God forbid: yea, we establish the law' (Rom. 3.31). There is no such
thing as
real, acceptable obedience, until we are thus delivered from the
bondage of the
law as the rule of justification, and are reconciled to God by the
death of his
Son. Till then we are slaves and enemies, and have the feelings of
slaves. When
we have accepted the terms of reconciliation, we are the sons of God,
and have
the feelings of sons.
It must not, however, be supposed that the filial obedience rendered by
the
children of God, is the effect of the mere moral influence arising from
a sense
of his favor. Though, perhaps, the strongest influence which any
external consideration
can exert, it is far from being the source of the holiness which always
follows
faith. The very act by which we become interested in the redemption of
Christ,
from the condemnation of the law, makes us partakers of his Spirit. It
is not
mere pardon, or any other isolated blessing, that is offered to us in
the
gospel, but complete redemption, deliverance from evil and restoration
to the
love and life of God. Those, therefore, who believe, are not merely
forgiven,
but are so united to Christ, that they derive from and through him the
Holy
Spirit. This is his great gift, bestowed upon all who come to Him and
confide
in Him. This is the reason why he says, 'Without me ye can do
nothing.--As the
branch cannot bear fruit of itself, except it abide in the vine; no
more can
ye, except ye abide in me. I am the vine, ye are the branches: He that
abideth
in me, and I in him, the same bringeth forth much fruit' (Jn. 15.4, 5).
The gospel method of salvation, therefore, is worthy of all
acceptation. It
reveals the Divine perfections in the dearest and most affecting light,
and it
is in every way suited to the character and necessities of men. It
places us in
our true position as undeserving sinners; and it secures pardon, peace
of
conscience, and holiness of life. It is the wisdom and the power of God
unto
salvation. It cannot be a matter of surprise that the Scriptures
represent the
rejection of this method of redemption as the prominent ground of the
condemnation of those who perish under the sound of the gospel. That
the plan
should be so clearly revealed, and yet men should insist upon adopting
some
other, better suited to their inclinations, is the height of folly and
disobedience. That the Son of God should come into the world, die the
just for
the unjust, and offer us eternal life, and yet we should reject his
proffered
mercy, proves such an insensibility to his excellence and love, such a
love of
sin, such a disregard of the approbation and enjoyment of God, that,
could all
other grounds of condemnation be removed, this alone would be
sufficient. 'He
that believeth not is condemned already, because he hath not believed
in the
name of the only begotten Son of God' (Jn. 3.18).