will not avail any one. It does not operate mechanically or magically. Many will perish although Christ has died. 2. The benefits of the atonement are offered to all. There are no limitations in the offer. "To you, O men, I call." 3. The benefits of the atonement are conferred on all who believe on Christ. Faith is a condition of human nature rather than of the Gospel. Man is a voluntary being, having the power of choice. He must choose Christ as his Saviour; trust in His ability and His willingness to save; rest on His finished work. He must receive Him, or be undone for ever. -G. Brooks: Outlines, p. 91-93. I. The atonement of Christ was necessary to save the guilty. Denied by some, who say, "God can pardon sin as easily as a father pardons a disobedient child;" and further contend that for God to require an atonement in order to forgive would be an act of unnecessary severity. But God is not only the "Father of mercies;" He is also the moral governor of the universe. He has a public character to sustain, and in His public character He could not consistently pardon sin without an atonement, any more than could a judge on the bench pardon a guilty criminal when the law required that he should be punished. God is a just as well as a merciful Being; and would not, and could not, sacrifice one attribute to the exaltation of another (Rom. v. 21). II. The atonement of Christ was not designed to make God merciful, but to open up an honourable way for Him to show mercy. It is a grievous mistake to represent God the Father, all justice, and God the Son, all mercy, and to suppose that by the sacrifice of Christ God the Father was influenced to become merciful. "God is love," &c. Besides, the great design of saving man originated with God the Father as such. It was from His love and that He gave His Son to die for mercy sinners (John iii. 16; 1 John iv. 9, 10). Christ's death did not make Him mer ciful, but opened up an honourable way for showing mercy (see pp. 92, 93). III. The atonement of Christ was an expedient in the government of God that would answer the same end as the eternal punishment of the transgressor. The law of God requires that the transgressor should die; had we been left to perish like fallen angels, His justice and holiness would have been eternally glorified. But all that Divine justice required is done by the substitution of Christ in the sinner's place. IV. The atonement of Christ must not be considered as a commercial affair, but as a moral act. It is an error to represent sin literally as a debt: it is a crime. Those texts which speak of it as a debt must not be taken literally but figuratively. If sin were merely a debt it would not be so aggravated in its nature as it really is a crime against the high authority of heaven. Further, if it were a debt, God could pardon it without a sacrifice, as easily as a creditor can forgive a debtor, if disposed so to do. Christ's atonement is not a pecuniary payment of debt, but a moral satisfaction to the Lawgiver to atone for a crime (1 Pet. i. 18, 20; H. E. I. 383). V. The atonement of Christ is an arrangement that protects the character of God, and establishes His government even while pardoning sinners. The character of God must stand unimpeached and unimpeachable, and His government must stand on the unalterable laws of truth and justice. Now, by the sacrifice of Christ sin appears exceedingly sinful, the justice of God stands out in all its awful glory, and the government of Jehovah (or His moral influence over His creatures) appears stronger than if men had never sinned, or if, after sinning, they had been eternally punished. All the perfections of God harmonise even while forgiving believing sinners (Ps. lxxxv. 10, 11). It VI. The atonement of Christ was not designed to save us in our sin, but from it, and all its dreadful consequences. leads not to licentiousness, as some affirm (Rom. iii. 8), but the reverse, since it gives stronger motives for obedience. We fear sin, not only because we fear hell, but because we see how awful a thing it is, in the death of Christ. We hate sin, not merely because it ruined us, but because it caused Him so much suffering. We obey God, not merely as creatures, but from love as redeemed sinners (Matt. i. 21; Gal. vi. 14). VII. The atonement of Christ was not made for few only, but for many. Such is the aggravation of sin, that it would have been equally necessary for Christ to have suffered as He did, if but one sinner were to be saved. His atonement is equally sufficient for all that believe (1 John ii. 1, 2). VIII. There is no defect or insufficiency in the atonement of Christ to save any who believe. If we are not saved, it will not be from any want of virtue in the atonement of Christ, but for not believing in Him for salvation (John iii. 18; Mark xvi. 16). Have we received the atonement, or rather, reconciliation through the atonement? (Rom. v. 11.)-Studies for the Pulpit, part 1, pp. 467-469. THE MYSTERY OF CHRIST'S DEATH. I. It was the good pleasure of God. His eternal, wise, gracious purpose. II. It was an offering for sin. Life for life. To expiate guilt. By Divine appointment. III. It is the source of inexhaustible wonders of grace and glory. A holy seed. A mysterious life. A triumphant work.-J. Lyth, D.D. MESSIAH CONTEMPLATING HIS SPIRITUAL OFFSPRING. Observing that Messiah, though He did no sin, suffered even unto death— astonished while they read of an incarnate, obedient, and expiring God, many will ever be ready to inquire, Why, and for what great purpose, was it so? To all such questions, this chapter, nay, this verse, enables us to reply. "It pleased the Lord to bruise Him, &c." A part of the high remuneration is set forth in these few short words"He shall see His seed." I. He shall see them all born and brought in. To Him they are children of sure promise (Rom. ix. 8; Gal. iv. 28); He is acquainted with them. individually. Messiah's offspring may differ much at different times, in respect of the measure of its increase. Now, it may be slow; anon, it may be rapid; but at all times, and in all places, the measure of its increase will just accord with His own expectation (Ps. cxlv. 4; xxii. 30, 31). II. He shall see them all educated and brought up. The practical object is to imbue them with the spirit of children. Great varieties may exist as to their talents, &c.; but in one thing they are all alike (Jer. xxiv. 7). Of their education, Messiah Himself has the principal charge (ch. liv. 13); and the means He employs are worthy of Him, for He instructs them by the truth of His word, by the light of His Spirit, and by the events of His providence. The charge is weighty, but it is His pleasant work. In evidence of this, He invites them to His school, arguing with them from the attractions of His own character, and the blessedness of such as are under His tuition (Matt. xi. 28-30; Prov. viii. 32-34). Experience," it is said, "is the best schoolmaster;" let us, therefore, listen to one who, being at once proficient in the learning of his time, and a partaker of heavenly wisdom, could compare and contrast the two (Phil. iii. 8). III. He shall see them all supported and brought through. God's rich providence is their inheritance for a present world; His sure promise is their charter for a better; and for all their work and warfare, there is more than enough in the wisdom, grace, and strength that are in Christ Jesus. The history of Messiah's offspring is full of illus trations of this. 525 IV. He shall see them all perfected and brought home. As Christ Himself was made a perfect Saviour by the sufferings which He underwent, even so His honour requires, and it belongs to His office, that He confer on all His offspring a perfect salvation. With this view He has appointed His Church for the perfecting of the saints, &c. The Bible speaks of a future and fixed period, which it significantly styles the "manifestation of the sons of God," and the "coming of Christ with all His saints." Home! delightful word to such as have sojourned in a land of strangers. Home! where? To the house not made with hands-to the prepared city, which is also the city of habitation. With what rapture and triumph will Messiah exclaim in the presence of His great Father, and be fore an assembled universe-" Behold I, and the children whom God hath given Me!" This is a home of which Messiah shall not be ashamed; it will do Him infinite honour. Nor is this all: arrived at home, their ineffable and inconceivable felicity is to be absolutely without end. CONCLUSION.-Our subject shows that Messiah's glory is inseparably bound up with the happiness of His offspring; that the application is not less certain than the purchase of redemption; it contains a seasonable and powerful antidote against undue depression in the Church (Rom. ix. 26); it shows, also, that it is our duty and our honour to concur, after our measure, in carrying this scripture into effect.-Robert Muter, D.D.: Weekly Christian Teacher, vol. ii. pp. 713-718. THE IMMORTAL HIGH PRIEST. liii. 10. He shall prolong His days. Heb. vii. 15, 16, 25. In these passages we have, first in Hebrew prophecy, and then in Christian teaching, the doctrine of the enduring life of the Christ after His sufferings are over. The Old Testament prophet sees from afar the new life of the Messiah, in a blaze of glory. The New Testament prophet declares the life already begun, and indicates the purposes for which that life is being spent as well as the glory with which it is crowned. I. The Lord Jesus now lives as the Priest upon His throne. Calvary's night is over. The Christ is not here, He is risen. He has entered "within the veil," there to appear in the presence of God for us, and is now the Apostle and High Priest of our confession." His atoning work was finished on earth once for all,—His administrative work is being carried on in perpetuity-sustaining a like relation to the work accomplished by His death, that God's upholding of all things does to His first acts of creative power. II. The supreme fitness of Christ for this vast work, is owing to His possessing all the power of an indissoluble life. The word "endless" is inadequate; it merely signifies a life that will not end. But the word in the original signifies a life that cannot end ;-one that is and must be perpetuated, by virtue of its own inherent energy and power. With whatever devotion and care the highpriest might bear the concerns of the Israel of God on his heart, and with whatever skill he might administer Israel's affairs, he must sooner or later resign the office, and give it up to another, when death called him away. But the life that resides in that Christ whom God raised from the dead, is a life infinitely full of spontaneous, selfsustaining energy, not dependent on aught without for its maintenance. There is within it no cause of decay; there is no wasting of energy, however much is spent ; no outside power can weaken or obstruct that glorious life. It has in it all Divine perfections to the full-strength, wisdom, intelli gence, fidelity, and love-each and all of these being "the same yesterday, and to-day, and for ever!" That life which is dependent on none, is the life on which all things depend! Since His life can never be weakened by decay from within, or imperilled by assaults from without-time, which makes other power to crumble, does but give grander scope for the manifestation of His. Kings, thrones, and empires, may rise up, flourish, decline, pass away, and be succeeded by others, and yet the power of Christ's endless life shall be " ever new, ever young," "And firm endure, while endless years III. Because Christ's life is indissoluble, His Priesthood cannot change hands. Long as the human race shall need an Advocate with God, Jesus will be that Advocate to interpose on their behalf. He ever liveth with a view to intercession. Can we frame to ourselves an intelligible conception of the method of this Redeemer's interposition? There seem to be four things involved in it. (1.) Christ appears in the presence of God for us; the seer beholds Him like a Lamb as it had been slain, bearing the marks of Calvary's workmarks full of their own infinite meaning-how He has borne away the sins of the world. As that offering was well pleasing to God then, so it ever will be; neither its meaning nor its worth can change throughout eternity. (2.) Christ pleads in the presence of God, continuing there for sinners the plea He urged on the Cross; continuing for those who believe on Him His wondrous intercessory prayer! (3.) He acts in the presence of God for us: "I go to prepare a place for you." The Son of God prepares a place for us, while the Spirit of God is preparing us for the place. (4.) He is governing for us-He is Head over all things to the Church. All things are working together for good to them that love God, because their working is in our Redeemer's hands. IV. The effect of a priesthood that is unchanging, is a redemption that is un varying. Because of the Redeemer's sway in heaven, the work of salvation is advancing on earth. (2.) No V. This great Redeemer ever living, this great Redemption being unvarying, is the guarantee of the salvation being carried on to the uttermost! Who can set forth all that that glorious phrase means? (1.) This Saviour can reach to the uttermost depth of sin and guilt and misery. His sacrifice, appropriated by faith, can cause the highest pile of guilt to disappear for ever. His power can eradicate the most inveterate and apparently hopeless corruption. The hardest heart can be melted down by Jesus' love-to the uttermost. Jesus can reach souls through the uttermost extent of His domain. human spirit can be too far off for contact with Jesus. (3.) However varied the demands which may be made on the saved one at any moment, Christ can help to the uttermost (H. E. I. 934, 945). Though the longer each believer lives, the greater will be his demands on his Saviour, he cannot overtax Him. This bank can be drawn upon to the uttermost, and yet be rich as ever! (4.) Christ's salvation can lay hold of every part of our nature. Body, soul, and spirit; all will be sanctified by Him. (5.) Christ's salvation will reach to the uttermost point of time. (6.) However believers may multiply-let myriads on myriads be added to the roll, for myriads on myriads of ages-the salvation will be large enough and strong enough for all, even to the uttermost! (7.) Believers shall be gathered unto Christ: all presented to Him, a glorious Church without spot or wrinkle, or any such thing. Then, when they are without fault before the throne of God, they will have proved the truth of salvation to the uttermost ! No. I am wrong. They will not have proved it; they will be proving it still, for, when they reach that point which is now the "uttermost" of our conception, that goal of glory will be but a starting point for eternity 1-Clement Clemance, D.D.: The Christian Era, vol. i. pp. 39, 40. THE DIVINE PURPOSE FULFILLED. (Missionary Discourse.) liii. 10. The pleasure of the Lord shill prosper in His hand. Some have affirmed that this chapter relates to the mission of Jeremiah, and to the hostile treatment he had to encounter in performing it; some that it sets forth the approaching downfall and subsequent exaltation of the Jewish nation; some that it refers entirely to the history of the Messiah. The former two of these interpretations have been suggested only under the influence of mental perversion, and are utterly untenable. The last is confirmed by the best evidence that can be afforded. Philip declared that this prophecy referred to Jesus (Acts viii. 35). On several occasions in the New Testament the prophecy is expressly announced as having been fulfilled in Christ. The whole course of the Saviour's life, and the circumstances associated with His final sufferings and death, correspond so exactly with the description given by the prophet, that had he been a personal witness of that course and of these circumstances, his statements could not have been more accurate or more striking. I. God has formed a purpose of mercy toward mankind. "The pleasure of the Lord" (Eph. i. 9; ii. 11). His purpose was-1. Formed before the foundations of the earth were laid. 2. Manifested on earth as soon as the need of mercy existed, in the promise made to our first parents even on the day that they sinned. 3. Unfolded more and more clearly to patriarchs and prophets. 4. Fully disclosed in the Christian economy. II. The fulfilment of this purpose of mercy is committed to the Lord Jesus. The pleasure of the Lord is in His hand. It was He to whom the first promise referred (Gen. iii. 15); of whom Abraham was informed (Gen. xxvi. 4); whose coming Jacob anticipated (Gen. xlix. 10); and of whom Moses and all the prophets wrote and spoke (Deut. xviii. 18, &c.). The Lord Jesus performs the purpose of mercy-1. By His atonement for human sin. 2. By the communication of the Holy Spirit, by whose influence men are brought to a cordial reception of the Saviour's meritorious work, so as to render that work their own. III. Under the administration of the Lord Jesus the purpose of mercy shall be perfectly and triumphantly accomplished. Every Divine purpose is certain to be accomplished (Isa. xlvi. 9-11; Ps. xxxiii. 11). But apart from this general reason, the certainty of the accomplishment of the work which has been entrusted to the Lord Jesus rests, 1. On His own character. It is essentially Divine. His proper Deity imparts to His atoning sacrifice an absolute fulness of merit, and renders failure in His work impossible. 2. On the Divine assurance solemnly pledged to that effect (Isa. liii. 10, 11; Phil. ii. 9-11; John xii. 32; Heb. xii. 12, 13). APPLICATION. God has formed a purpose of mercy toward mankind. Hence-1. Those theologies are false which represent God as a God of vengeance. In the Scriptures He appears in consistency with all His perfections as the God of love. The redemption of our race is His "pleasure." 2. The perfect unity of the Father with the Son is exemplified in the entrustment of this work to the Son. He came into the world, and "made His soul an offering for sin," not to change the Father's purposes but to fulfil them (see p. 92). 3. If we sympathise with this purpose, which God cherished from all eternity, and in the fulness of time entrusted to Christ for its accomplishment, let us show that we do so by making known to all nations the glad tidings of His grace. If we cannot personally carry to perishing men the good news, let us do our utmost to send it.-James Parsons: Christian World Pulpit, i. 440. |