The Death of Christ
SUBSTITUTION.
The Simplicity yet Supremacy of the Substitutionary Death of Christ.
The importance of any item of news can be gauged by the amount of space given to it in the newspaper. The same rule is applicable to the Bible. Take the subject of death. As we commence to read the Bible, we find the smallest possible space given to notices of the death of Bible characters. That first impression is deepened as we prayerfully make our way through the sacred volume, until we come to the New Testament, when we find a great deal of space-whole long chapters-devoted to the death of Christ. Matthew devotes a chapter of 66 verses; Mark, usually very brief in all his statements, 47 verses; Luke, 56; and John, 42. How is this? Surely the implication is that that death was different to all other deaths! The fact is, our Lord’s supreme work for the salvation of men was accomplished in His death. We come to live; death ends our work. He came to die; death was the means of accomplishing the work He came to do. And another fact is equally impressive, and that is that the Bible declares that there is no salvation apart from that death. One of the simplest aspects of the death of Christ is that of Substitution. That is taught in innumerable portions of Scripture, such as Joh_10:11; Gal_2:20; 1Pe_3:18. But no clearer explanation or illustration of substitution can be found than what we have in Gen_22:13, "In the stead of." That great evangelist, D. L. Moody, was right when he remarked: "You take the great doctrine of Substitution out of the preaching of Paul, Peter, John, James, Philip, and all other holy men, and you take out all that they preached. There does not seem any ray of hope for men that ignore the blessed subject of Atonement."
Coming back to Genesis 22, why give Abraham a journey of three days to offer up his son? To show that the act was not one of hasty impulse, but of calm, deliberate, and measured intent. This is one of the clearest pictures of the substitutionary death of Christ in the Bible. The intended sacrifice, Isaac, resembled the Son of God, God’s great Lamb, in his supernatural birth; in the fact that he was his father’s dearly beloved and only begotten son; in his willingness to be sacrificed; and that he, as later the Lord Jesus, carried the wood (in the Latter’s experience, the wooden Cross) to the place of death; in their loneliness, the two apart from all others, in this great act, a faint picture of the loneliness and isolation of God the Father and God the Son on the Cross, shut off from the crowd by the three hours of darkness. Only no substitute was found for the Son of God, as was done in the case of Isaac, for instead, the Lord Jesus was our substitute, and died in our stead. Have you beheld, with the eye of faith, God’s Lamb, as John bade his hearers in the famous words: "Behold the Lamb of God, which taketh away the sin of the world?"
PROPITIATION.
Christ’s Death as a Propitiation: Its Need, Method and Enjoyment.
"God is angry with the wicked every day" (Psa_7:11), is a statement in the Book of all books that many would like to get rid of. For there are those who object to any such quality in the Most High. They cling proudly to the declarations concerning the love of God, yet scornfully reject those statements, equally inspired, which ascribe to Him anger and wrath. Yet in all parts of the Bible we find such statements: "And the anger of the Lord was kindled against Moses" (Exo_4:14); "O Lord, rebuke me not in thine anger, neither chasten me in Thy hot displeasure" (Psa_6:1). These are but samples of very, very many references to the anger of the Lord. Even in the New Testament they are found in plenty. Though pre-eminently the New Testament books stress the love of God, we find many references to His anger and to His wrath.
The simple reason why God is at times a God of anger, is because He is a God of love. For the God of the Bible is not a cast-iron Colossus, without emotional qualities or feelings! Why, it is written: "Like as a father pitieth His children, so the Lord pitieth them that fear Him." And the human being who knows best his own heart never boggles at such statements concerning His anger, for in his heart of hearts he knows that he has merited by his sins the fiercest wrath of the Almighty. And when the Holy Spirit of God awakens a sinner to a sense of his own sin, he becomes also conscious of the Lord’s displeasure on account of his wickedness, and the need of propitiation.
But what is the meaning of Isa_12:1 : "And in that day thou shalt say, O Lord, I will praise Thee: though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me?" What wonderful words! Here the individual, once alarmed to find that the anger of the Lord was his portion, now is blessedly conscious of the glad fact that that anger has been turned away. How is this? God is holy, and must hate sin. And His holiness and hatred must be manifested, and meet and strike someone. His wrath against sin must strike somewhere, either the sinner himself, or a lawful substitute. "The Lord hath laid on Him" (literally, "Made to strike upon") the iniquity of us all" (Isa_53:6).
Ah, there is the secret of Isa_12:1 -the stroke due to us fell upon Him, and by the Blood He had become propitiated. There is no thought in the Bible doctrine of Propitiation of placating a vengeful God, but of doing right by His Holy Law, and so making it possible for Him to righteously show mercy.
This word Propitiation only occurs three times in the A.V. of the Bible, and is the translation of two different yet related Greek words. In 1Jn_2:2, and 1Jn_4:10, it is the rendering of the Greek hilasmoss, i.e., that which propitiates; and in Rom_3:25, Greek, hilasterion, i.e., the place of propitiation. In Heb_9:5, hilasterio is the Greek word used by the Holy Spirit for the Mercy Seat. Whatever the Mercy Seat was to Israel typically, that the Lord Jesus Christ is actually to the believer. The Mercy Seat was sprinkled with atoning blood on the great Day of Atonement, in token that the righteous sentence of the Law had been (typically) carried out, so that what must else have been a Judgment-Seat could righteously be a Mercy Seat, a place of blessing.
I. The Divinely Appointed Means of Propitiation- The Death of Christ. "For Him hath God set forth in His Blood, to be a propitiatory sacrifice, by means of faith, thereby to manifest the righteousness of God; because in His forbearance, God had passed over the former sins of men in the times that are gone by" (C. & H.’s rendering of Rom_3:25). This verse will ever be memorable as the means of the conversion of Cowper the poet, at St. Albans, in 1764.
Here is a difficulty. While God had proclaimed His Law and had not yet proclaimed His Gospel, yet He did bear with sinners. Why? Did He think lightly of their sin? Far from it! This verse is the answer. God’s past forbearance was exercised in virtue of what the Lord Jesus was to do in the fulness of time.
To propitiate is to appease and dispose to kindness or favour, with consequent blessing. This can only be done by sacrifice. But whose? Such an effectual sacrifice the Lord Jesus has made. The Blood of Christ avails to appease His holy and righteous anger.
II. The Divinely Appointed Place and Pledged Security for Propitiation, is the Lord Jesus Christ Himself. What the Mercy Seat was typically to Israel, so Christ Himself is to the believer to-day. Note what is said, "He is the propitiation" (1Jn_2:2). Not merely that He has effected propitiation, but that He is, in His own person, the pledge and security of Propitiation.
Think of the old Mercy Seat, and see how it portrays Christ.
1. It was made of pure solid gold, costing ‘a325,000. So our Mercy Seat is pure, Divine.
2. It hid the two unbroken Tables of Stone, witness to the sin of Israel. Ah, but between the symbol of God’s presence in the Shekinah Glory over the Mercy Seat, and that witness of the sin of Israel, was the sprinkled Blood on the Mercy Seat. It was that Blood which made what should have been a Judgment Seat a Throne of Mercy and Blessing.
3. It was only here where God could meet with sinful man in grace, and only here where God’s voice could be heard in mercy. It was here where God communed with redeemed man.
God now says to the sinner: Do you desire, in spite of your sin, to meet Me? Would you be no longer My enemy estranged from Me? Do you desire My blessing? Do you desire to commune with Me in peace and unity? Would you do business with Me? Would you like to be at peace with Me? Would you have traffic with Heaven? Well then, come to Christ, as the Israelite came to the Mercy Seat, where I can meet with you in grace and wondrous blessing.
RECONCILIATION.
Christ’s Death as a Reconciliation.
In a recent book issued in connection with a new and unsound modern movement occurs this passage: "The ancient sacrifices spoke of an angry God Who needed to be propitiated by the blood of victims ‘on Jewish altars slain.’ The Cross of Christ revealed a God of love Whose love, so tender and so vast and so deep, could go even to the Cross of Calvary."
To say the least, this is a mischievous paragraph. It certainly is a caricature of the truth. How foolish to attempt to pit the New Testament against the Old, with the intention that the latter should be discredited. For remember, the Old Testament is equally a revelation of the love of God as the New, as Deuteronomy and other Bible books prove. And why should an attempt be made to laugh out of court the wrath of God? For it is found in the New Testament equally with the Old. Rom_1:17-18 and many another Scripture proves that the Gospel is not only a revelation of the love of God, but equally a revelation of His righteousness and righteous wrath. Besides, the God of the Old and the New Testaments is not an unemotional, stereotyped Being. He is love, and loves all, yet is "angry with the wicked" in the sense that His wrath burns against them in so far as they identify themselves with their sin.
It is quite evident that behind this statement is a deep dislike to the substitutionary Aspect of the death of Christ, and to the truths which most certainly lie behind such a necessity.
In certain quarters much bitterness has been shown in criticism of Charles Wesley’s well-known verse:
"My God is reconciled. His pardoning Voice I hear."
Say they: "If the Atonement was an act of reconciliation, it was rebellious men, and not God, who needed to be reconciled, for God was in Christ reconciling the world unto Himself" (2Co_5:19). God is love, and cannot need to be reconciled." This statement is inaccurate. Certainly men need to be reconciled; but was there no need for reconciliation in God? God is indeed Love, but that is why His reconciliation was a first necessity. However startling this may be to some, it certainly is the truth.
I. Reconciliation of God to Man. "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?" (1Pe_4:18). What is the meaning of the word "scarcely?" It cannot mean that there is the least degree of uncertainty concerning our Salvation. The believer’s salvation is assured the very moment they trust the Saviour. There is the glorious ring of certainty concerning this vital matter.
Neither does it mean that, though our ultimate salvation is assured, we shall only just be saved, as a shipwrecked mariner scarcely gains the shore on a plank. No doubt that will be the character of the Home-going of many. Yet it is not God’s ideal. He desires for us an "abundant entrance," and that we should go sweeping through the gates of the New Jerusalem.
The word "scarcely" really means "with difficulty." That is the rendering in the margin of the Scofield Bible. "If a good man is only saved with difficulty," is the rendering of this verse in the Twentieth Century New Testament, and Weymouth reads: "And if it is difficult even for a righteous man to be saved, what will become of irreligious men and sinners?" The same word rendered "scarcely" is used in Act_14:18 : "And with these sayings scarce restrained they the people;" and Act_27:7 : "And when we had sailed slowly many days, and scarce were come over against Cnidus."
This verse surely means that, in arranging His scheme of redemption, God was confronted with great difficulties, and the first great difficulty lay within Himself. He had no difficulty whatever in loving us. How could He, seeing "God is love." Neither had He any difficulty in persuading Himself to lay bare His arm on our behalf, for His love is most practical. The difficulty lay in His Attributes.
God has been pleased at sundry times to reveal, by word or act, that certain characteristics or qualities reside in Him. These are known theologically as His Attributes. Ah Attribute is that which belongs to a person as distinguished from the person Himself.
Five of the Divine Attributes are known as Absolute or Essential, because they are essential to Deity-Eternity, Unchangeableness, Omnipotence, Omnipresence, and Omniscience; and five are known as moral Attributes: Holiness; Justice (or Truth or Righteousness); Love; Mercy; and Faithfulness. Now of necessity every act of God must be in perfect harmony with each separate Attribute. Not a single Attribute can be overlooked or violated. The problem was: How could God be just, and yet the Justifier of the ungodly? The Attribute of Justice clamoured for man’s condemnation, yet the Attribute of Mercy desired his pardon; the Attribute of Righteousness demanded the death of the sinner, whereas the Attribute of Love pleaded for the salvation of the sinner.
In the parable of the Wicked Husbandmen there is a single sentence: "What shall I do?" (Luk_20:13), which is a small four-paned window letting in a flood of light. Does this not reveal the Divine dilemma, the Lord puzzled? Speaking, of course, as man speaks. We talk about "the simple plan of salvation," and we are right. Yet there is a danger of forgetting in the thought of the simplicity the difficulty of salvation.
In Psa_85:10 we have a statement regarding a meeting in perfect accord of those very Attributes: "Mercy and Truth are met together, Righteousness and Peace have kissed each other." Surely this was a prophecy uttered many years before it came to pass. That prophecy was fulfilled at the Cross. It was there the Divine Attributes met and found the means of perfect Reconciliation.
In pondering much on this theme, many thoughts have been suggested, overthrowing popular ideas. Rather hesitant at these discoveries, one has been helped by the mature thoughts of several devout and fully accredited Biblical scholars.
"The reconciliation, which is the foundation of the Apostolic Gospel, is not something which we effect when we lay aside our unbelief and enmity and turn to God in repentance and faith (though we must say there is truth in this statement, as we shall note in our second point). It is something immeasurably more important, something which God effected through the propitiatory sacrifice of Christ."-A. E. BARNES-LAWRENCE, M.A.
"The whole tenor of Scripture is to the effect that through the vicarious sacrifice of Christ a change was wrought in God of this nature, that whereas previously He could not, consistently with the perfection of His attributes, grant forgiveness or repentance, now He can."-litton.
These are great thoughts. Of course, we must observe that the Atonement was necessary, not to induce God to forgive, but to enable Him to pardon sin without injustice.
"The death of Christ removes all moral hindrances in the mind of God to the saving of sinners. By Christ’s death, God’s infinite love and power are released from restraint by the accomplishment of every judgment which His righteousness could demand against the sinner."-L. S. Chafer.
Thus in the death of Christ a basis is provided upon which God can deal in perfect justice, yet in wonderful mercy, with the world. The fact that Christ died provides a sufficient ground upon which God in full harmony with His holiness is free to save even the chief of sinners.
During a mission in Aberdeen conducted by Major Whittle many years ago, a young man of eighteen years testified: "I am saved by the justice of God." This greatly startled the Major. But the young man continued: "By the justice of God I was condemned; by the justice of God, Jesus Christ became my Substitute, I died upon the Cross, and I am saved by the justice of God." That young man had had revealed to him by the Holy Spirit a great truth, and a real stabilising truth, too, of which thousands in our day are ignorant. Oh, it is glorious to find that our salvation rests on so solid a foundation!
The late Dr. A. T. Pierson has splendidly outlined another aspect of the problem of all problems.
"The problem of redemption was this: to justify the sinner without justifying his sin; to save him from legal penalty, and yet save God from compromise and complicity with his guilt. Justice demands the execution of the penalty in the interest of law, and of perfect government; mercy yearned to rescue the offender in the interests of love. The problem was so perplexing that only Infinite wisdom and grace together were equal to its solution. Now that it is solved, it may seem simple."
Blessed be God, on account of the substitutionary death of Christ, the problem has been solved. God is now reconciled, and He can be both "a just God and a Saviour" (Isa_45:21); "Just and yet the Justifier of the ungodly" (Rom_3:26); "Faithful and yet just to forgive us our sins" (1Jn_1:9).
II. Reconciliation of Man to God. The dictionary declares that reconcile means "to bring to agreement; to bring to acquiescence; to restore to friendship." All these definitions are suggestive in relation to the reconciliation of man to God.
Now the sad fact is that the sinner is not merely helpless and in danger, but is actively rebellious and persistently obstinate, which state and temper bears sad fruit in a dreadful defiance of God and His Law.
The truth of reconciliation in the Bible is of a twofold nature. The first necessity was a reconciliation in God Himself. And so far as that is concerned, it was accomplished at the Cross (Eph_2:16). The second necessity is a reconciliation of man to God, and that, too, was made possible at the Cross (Rom_5:10; Col_1:20-21; 2Co_5:18-19).
"While it is never implied that the world enmity towards God is removed, it is declared that the judicial state of the world is so altered before God by the death of Christ that He is said to have reconciled the world unto Himself."-L. S. Chafer.
Another theologian has finely expressed it thus: "The overture of reconciliation is from God, the acceptance is of man."
Estranged as we are by nature from God, God has taken the first step. God was reconciled to man; the worst of men might now be reconciled to God. Now He sends forth His servants with the Gospel, with the great message of Reconciliation to proclaim: "Be ye reconciled to God" (2Co_5:20).
One of John Wesley’s preachers, testifying of saving grace, said that Charles Wesley’s hymn, particularly the first verse, was blessed to his conversion, quoting:
"All ye that pass by
To Jesus draw nigh;
To you is it nothing
That Jesus should die?
Your ransom and peace.
Your Surety He is;
Come, see if there ever
Was sorrow like His?"
He remarked: "I then believed that God for Christ’s sake had forgiven all my sins, and found that peace which arises from a sense of reconciliation."
ATONEMENT.
Christ’s Death as an Atonement, and Much More.
On one occasion, when Tennyson the poet was on holiday in a country place, he asked an old Methodist woman if there was any news. "Why, Mr. Tennyson, there is only one piece of news that I know, and that is, ‘Christ died for all men.’" He responded, "That is old news, and good news, and new news," and he was right. Surely there is no better news, old, yet ever new, because its meaning and power are being personally discovered and experienced continually by first one and then another.
It is rather startling to find that in the Revised New Testament the word "Atonement" disappears; but there is no cause for alarm; for whilst that word disappears, the truth concerning the sacrificial death of Christ remains. Rather than be perturbed, we should be profoundly thankful, for nothing brings out the perfection and thoroughness of the work of Christ on the Cross more than this disappearance.
In the Authorised Version of the Bible the word "Atonement" occurs 77 times in the Old Testament, and but once in the New Testament- Rom_5:11. In the Revised Version the word is retained in all the Old Testament passages in which it is used in the Authorised Version, but it disappears from the New; the word in Rom_5:11 being correctly rendered "reconciliation." The fact is that in the original text of the New Testament, the Old Testament word for "atonement" does not once appear in the New.
What is the significance? The meaning of words change with the passing generations, as any English Etymological Dictionary will prove. That is so with the word "atonement," The Biblical use of the word "atonement" differs from its present theological use. In the Old Testament it stands for one Scriptural experience only. To-day in theology it covers the whole sacrificial and redemptive work of Christ. In that sense, of course, the Atonement is the fundamental fact of our Christian life. Salvation through the atoning sacrifice of our Lord Jesus Christ is not merely one of importance, but the essential and characteristic feature of our Christian faith. Indeed it is the fundamental fact of our Christian faith.
We must ever remember that the work Christ wrought on the Cross was so great, so stupendous, and so varied in its aspects, both God-ward, man-ward, and creature-ward, that it cannot possibly be compressed into one word.
For clarity of thought, and in order to note the varied aspects of the word "atonement" in its Biblical sense, the following outline will be helpful.
I. The Origin of the Atonement: Sacrifice. From time immemorial, whenever man thought of approaching Deity, he invariably did so through sacrifice. This practice seems universal. In all parts of the globe this custom is observed.
II. The Reason of the Atonement: Sin. The Bible is the only sacred Book in the world that gives this true reason for the fear of the Divine. That dread lies in man himself-his sin.
III. The Meaning of the Atonement: To Cover Up. The Hebrew word "atonement" means "to cover up." The very first occurrence of that word is in Gen_6:14, where we are told that Noah’s ark was covered with pitch, within and without, and thus made judgment-proof. With regard to sin, it means that sin is so covered up that God regards it as neutralised, disarmed, inoperative to rouse His anger.
This is clearly the teaching of Gen_32:20. Just when Jacob was about to meet his brother, whom he had angered and wronged, he sent the present and said, "I will appease him with the present that goeth before me, and afterwards I will see his face; peradventure he will accept of me." The presents that Jacob sent on before his party were to cover the face of the offended person, Esau, so that he could no longer see the offence.
Blood was sprinkled on and before the mercy seat, that satisfaction might be given to Jehovah. Why? The Mercy Seat hid the two tables of stone, evidence of Israel’s guilt. There was in the death of the Lord Jesus that which satisfied the righteous ire of the Holy God Who had been made angry by men’s sin.
But the work of Christ was more thorough. At the Cross there was no temporising or partial dealing with sin. Christ’s work does not pass over or overlook sin, but takes it away. Study Joh_1:29; Col_2:14; Heb_10:4; 1Jn_3:5. Have you really grasped this? Thousands of true believers have not. The Levitical offerings covered, but did not take away (Heb_10:4). These sins God passed over (Rom_3:25). According to Scripture the Levitical sacrifices covered the offerer’s sin, and secured the Divine pardon. Yet the sin was not put away. Christ’s death puts away sin completely.
There is another point. However welcome the provision of the Levitical offerings, the latter imperfectly met the need. For example, it does seem that there were sins, for which those offerings were unavailing. As Mr. Neill points out, there does not seem to have been any atonement for wilful sin under the Old Covenant, with four exceptions only (Lev_5:1; Lev_6:2; Lev_19:20-22). The Law provided sacrifices only for sins of ignorance, accidental omission, or forgetfulness, not for any wilful breach of the Ten Commandments, with three exceptions in the case of the ninth, and one in the case of the seventh (Lev_4:2-3; Lev_5:18; Num_15:22-29).
David knew this well, and in his sorrow cried, "Thou desireth not sacrifice; else would I give it." His sin was wilful; for which no provision had been made. The Lord was merciful to him notwithstanding. But the sacrifice of Christ provides pardon for all sin. What saith 1Jn_1:7? "The Blood of Jesus Christ His Son cleanseth us from all sin." "All"-blessed, blessed word!
IV. The Source of the Atonement: God Himself (Isa_53:6, Isa_53:10). Not man. Oh, no. You would never have thought of this, if God had not devised this scheme.
V. The Foundation of the Atonement: Love (Joh_3:16; Eph_5:2 and Eph_5:25; 1Jn_4:10). Not anger. Though God is a Being capable of anger and wrath, of pleasure and displeasure, love is behind the Atonement.
VI. The Method of the Atonement: Blood (Lev_17:11; Lev_16:27; Lev_19:22). The Lord said to Moses, "With My hand will I cover you" (Exo_33:22). But that only took place after Moses stepped into the cleft rock, a picture of the Rock of Ages cleft for me.
VII. The Essence of the Atonement; or the Abiding-Place of the Atonement: Jesus Himself (1Jn_2:2).
The late Dr. Edwards of Bala, whilst engaged with his admirable treatise on the Atonement, was suddenly gripped with this thought. He rose from his desk, writes Dr. M’Intyre, leaving his books and papers as they lay, went into the street, and cried aloud, "Jesus is the Atonement! Jesus is the Atonement!" Then he returned to his study to write down sentences like this: "This is the Atonement-not the sufferings, and not the death, but the Person of the Son of God in the sufferings and in the death. He is the Propitiation. He is the Atonement- not He Himself without the act, but He Himself in the act… the Atonement is eternally offered to the Father in the Person of the Son."
VIII. The Result of the Atonement: Salvation. If covering of sin meant salvation in the Old Testament, what a wonderful salvation for us in the putting away of sin!
REDEMPTION.
Christ’s Death and the Glory of Redemption.
Language has been called the amber in which a thousand precious and subtle thoughts have been safely embedded and preserved. This is peculiarly true with regard to the word "Redemption." Though, in addition to the precious and subtle thoughts, we must add many painful and saddening ones. Let us explain:
One of the most familiar of sights in the ancient world was long lines of manacled war-captives, on their way to the capital city. After taking a compulsory part in the victorious captor’s triumphant entry, usually a price for redemption was placed upon their heads, whereupon they were imprisoned to await its payment, or death. In Israel there was an additional provision of a Gaal, i.e., one who, because a near relative, was duty bound to redeem a captive, or even to redeem an insolvent relative’s inheritance. Redemption therefore means a buying back, or a changed state or condition of freedom from bondage as a result of that act of redemption.
The Cross of our Lord Jesus Christ is, in a sense, a great mystery, or better, there is a mysterious side to it. Attempts have been made, in various ways, to explain and make clear something of its wondrousness, and one of the clearest is to think of it as a Redemption. Indeed it is surely the earliest conception by man, and one of the most beautiful aspects of that sacrificial death. View sin as a slavery; sinners as bondmen to sin and to Satan, Christ’s Blood as the Ransom Price, paid to the holy demands of God for the sinner; the Christian as one freed from just condemnation, restored to liberty and much more, and you will begin to understand something of its length and breadth, its height and depth.
Only we must never forget that purchase implies a new ownership. The redeemed must now serve as loving and devoted slaves the One who has redeemed them. It has been well said that "the conception of God as Creator is the foundation-stone of the Christian revelation, the conception of God as Redeemer is the soul and substance of it."
The following outline of Redemption, the result of years of brooding upon the subject, is here given in the hope that it may be of service to the Lord’s people.
I. The Author of It Redemption is by God. The utter hopelessness of man ever redeeming himself or others is shown in Psa_49:6-8. Why? The price of redemption is far too costly for any to pay. But observe Psa_49:15, and how triumphantly the Psalmist exclaims, "But God will redeem." He is our only hope. Note "Of God" in 1Co_1:30.
II. The Channel of It: Redemption is through Christ. Has Eph_1:7, "In whom we have Redemption," ever gripped you? There is no redemption apart from the Lord Jesus Christ. He is our Kinsman-Redeemer: "Any of his kin." "One of his brethren may redeem him" (Lev_25:25,Lev_25:48). See Gal_4:5.
III. The Price of It: Redemption is by Blood. That the Blood of Christ is the price of Redemption is clearly taught in Eph_1:7; Col_1:14; and 1Pe_1:18-19. "Redeemed. . . with the precious Blood of Christ."
IV. The Depository of It: Redemption is in Christ. That Redemption is in Christ is the teaching of the following Scriptures: Rom_3:24; Col_1:14. Redemption is in Him, and only there can it be secured. When I receive Him, I receive Redemption.
V. The Security of it: Redemption Includes the Holy Spirit. In this connection ponder over Eph_1:13-14; and Eph_4:30. By the Holy Spirit we are "Sealed unto the day of Redemption," and the same Holy Spirit is the "Earnest of our Redemption." In land purchased in ancient times, instead of 10% of the agreed amount of money deposited as legal bond, the vendor would stoop down, and taking a handful of the earth bought, hand it to the purchaser. In giving the Holy Spirit to us, we receive the Earnest of our full Redemption. Double security.
VI. The Operation of it: Redemption is by Power. "I will redeem you with a stretched out arm" (Exo_6:6). "By strength of hand the Lord brought us out" (Exo_13:14). The power of the Spirit, the Executive of God in this dispensation, sets the captive free on the ground of the Blood of Christ. "The law of the Spirit. . . hath made me free" (Rom_8:2). Turn to Heb_11:35, where the word rendered "deliverance" is the same word rendered elsewhere Redemption.
VII. The Scope of it: Redemption is for All. Read and study 1Ti_2:6. This clearly shows that there can be no Redemption apart from the Lord Jesus, for "He gave Himself a Ransom," and that Redemption is "for all." It is thus available for all, yet only enjoyed by those who receive Him.
VIII. The Amazing Breadth of it: Redemption is Inclusive. See what a wide sweep Redemption has, and note its blessings. What are we Redeemed from?
1. Curse of the Law. Gal_3:13. Note how the Old Testament ends with a curse (Mal_4:6), and the New Testament with a blessing (Rev_22:21).
2. All Iniquity. Psa_130:8. This is not only a promise for Israel, for Tit_2:14 shows it is a promise for to-day.
3. All Evil. Gen_48:16. "Which hath redeemed me from all evil" is R.V.
4. Destruction. Psa_103:4.
5. Death. Hos_13:14.
6. Deceit. Psa_72:14.
7. All Troubles. Psa_25:22.
8. Loneliness, as illustrated in Ruth, for which see our next point.
9. The Body. Rom_8:23.
In these Scriptures we see what we are Redeemed from; now note what we are Redeemed to: (1) The first conscious blessing is the forgiveness of sins (Col_1:14; Eph_1:7). (2) The next conscious blessing is freedom from sin’s power as well as from its guilt, as is shown in point 6.
IX. The Enrichment of it: Redemption is by Union. This is the teaching of the Book of Ruth. Especially study Rth_4:4-11. To redeem the possessions of Ruth, meant the union of Boaz and Ruth in marriage, meaning good-bye to loneliness and penury. For she then shared the companionship of her husband.
X. The Period of it: Redemption is for Eternity. Heb_9:12 clearly shows that He secured an Eternal Redemption for us. Thus the fact with its privileges and blessings, extends beyond time, right through Eternity.
"Glory to Him, whose love unknown,
Touched man’s abyss from Heaven’s high throne;
Like some new star its radiance beamed,
A new song rose: Redeemed! Redeemed!"
THE REMISSION OF SINS.
Christ’s Death Makes the Remission of Sins Possible.
At the last supper our beloved Lord said, "For this is My Blood of the New Testament, which is shed for many for the Remission of sins" (Mat_26:28), and in the letter to the Hebrews the Apostle writes, "Without shedding of Blood is no Remission" (Heb_9:22). Remission is certainly one of the great themes of the Bible.
In the solemn and dangerous Covenanting days a Highland lassie was on her way to an unlawful Conventicle, when a party of Claverhouse’s troopers surprised her. "Where are you going, my pretty maid?" inquired the Captain. To have frankly declared her destination almost certainly meant instant death. "Oh, my Brother has died: I am going to hear His will read, and claim my share," was her quick reply. "Good luck to you," said the military officer, as he made way for her to proceed on her journey. And she was quite right. He who is "not ashamed to call us brethren" (Heb_2:11) has died. Is not the Bible the Will? Why not claim our share, every time we read it! We would be richer and better Christians if we did.
Now in a Will that concerns us every single word receives careful study. Why do we not pay more attention to single Bible words? Only by so doing will we learn the riches of our inheritance, and be enabled by wondrous grace to appropriate and enjoy to the full the fruits of His death.
Remission is the translation of the Greek word Aphesis. Only it is rather curious to find that Aphesis is not always so rendered. Yea, it is more than curious, for it is really an important fact, and in the due noting of it is great wealth. That same Greek word is translated Remission nine times; Forgiveness six times; Deliverance once; Liberty once.
Take up an ordinary English dictionary, and you will be surprised to find the variety of meanings attached to that one word, all of which are significant. It is a word used by the tradesman, as remittance, payment for goods; by a Court of Law, discharging one from a penalty or a fine; by a Sovereign, meaning the pardoning of guilt and annulling the penalty; by a Physician, meaning to abate or relax a fever; by an Emancipator or Restorer, meaning to deliver or to re-instate. By putting all these meanings together we get a wonderful grasp of the deep, deep significance of Remission. Observe:
I. The Foundation and Ground of Remission. When a customer sends an order for goods by post, he usually sends with the order a Remittance in the form of a cheque or Money Order. The price of the Remission of sins was the Blood of Christ. When He poured out His life on the Cross He made the Remission of our sins possible. In fact, the Blood made possible every blessing found in the Divine inventory. Every blessing we are in the enjoyment of comes to us Blood tipped. Apart from that precious Blood there is no hope and no blessing. Next, note:
II. The Sovereignty and Grandeur of Remission. Wherein does pardon, forgiveness, and justification differ? We have in them three aspects of Divine truth, and three views of our God. In pardoning, we have God acting as Sovereign; in forgiving, we have Him acting as Father, in justifying, we have God acting as Judge.
Strictly speaking, a converted and born-again person should never ask God for pardon, but for forgiveness. On the other hand, an unregenerate sinner has no right to ask God for forgiveness, but for pardon. The correct order is first pardon, swiftly, oh, how swiftly, followed by justification; then, as a child of God, day by day we need His grace of forgiveness. We do mix up these mercies in our prayers, and the Lord graciously overrules. Remission certainly means pardon, and includes forgiveness.
When the Moravian missionaries first went to the Eskimos, they did not find a word in their language for forgiveness, so they had to manufacture one, and here it is: Issumagijoujungneinermik. It is a formidable looking word, a puzzle to us as to pronunciation, and yet one of beautiful meaning in their language-"Not-being-able-to-think-about-it-any-more." Praise the Lord! Now notice:
III. The Reality and Enjoyment of Remission. In a Law Court, Remission means to discharge from a penalty or a fine. Is not this just the result of His pardoning and justifying grace? Verily so. It means the blessed consciousness and full enjoyment of the Lord’s pardon and justification. It is not only His will that we should be thus treated, but that we should be instantly conscious of those great and beneficent transactions. It is very important that we should learn:
IV. The Breadth and Significance of Remission. Remission is a word of broad and deep significance. It means, indeed is translated deliverance in Luk_4:18. That means much more than deliverance from the guilt and punishment of sin, though, of course, it does mean that; it means "Deliverance to the captives," and "To set at liberty (another translation of the same Greek word) them that are bruised" (Luk_4:18). Let us never forget that the Blood of Christ is:
"Of sin the double cure,
Saving from its guilt and power." There we have it-the double cure! It is His will that we should not only be pardoned and justified, but liberated from the prison house, not only hear sweet words of pardon in our ears, but the fetters on our hands and feet struck off, and full liberty given.
There is full and blessed deliverance and liberty from all evil habits, from all sinful desires, from every evil thing. A wonderful liberty is our Blood-bought heritage. Get rid of the old sinful idea that the only way to be kept humble is to frequently fall into sin. The branch of the fruit tree that bends the lowest is the one that bears the most fruit. If we fully surrender ourselves to Him, and to His Holy Spirit, He will fill our lives to the full with the fruit of righteousness, and in us the fruit of the Spirit will mature and multiply.
Remission also means healing and enrichment. We have noticed that Remission is a medical word used for the abating of a fever. Our Heavenly Physician not only pardons and justifies, but also sanctifies. He not only has accomplished a great work for us, but begins and continues a good work within us. He is able to cope with the fevered condition that inbred sin produces.
Remission is used for re-instatement, or enrichment. All that we lost in Adam we gain, and much more indeed, in Christ. But to enjoy we must by faith appropriate.
Dr. Guthrie, in his autobiography, describes an old Scotch parishioner of Airbirlot, "who died as he lived, a curious mixture of benevolence and folly." The lawyer who drew his will, after writing down several legacies of five hundred pounds to one person, a thousand to another, and so on, at last said: "But, Mr.—, I don’t believe you have all that money to leave." "Oh," was his reply, "I ken that as well as you; but I just want to show them my good will." But God’s "Good will toward men" is no mere pretence of bestowing gifts. We need to ascertain what has been left us, then we can claim our share in the Name of the One who shed His precious Blood for us.
A PERSONAL INTEREST.
The Imperative Need of a Personal Interest in the Death of Christ shown by an Ancient Census Custom.
A wise tradesman will hold an annual stock-taking in order that he might discover how his business is faring. Nations as well as individuals have their stock-taking, only the former call it by another name-a census.
The taking of a census is an ancient custom. We know the Egyptians were adepts at it, for they were most methodical, and were born organisers. Yet the most ancient census on record was not in connection with the Egyptians, but Israel, and it took place more than three thousand years ago. This is referred to in Exo_38:26, when Israel were numbered in the Wilderness.
When led to the Saviour over half a century ago, the writer became conscious of a great hunger and thirst for the Word of God, and was never so happy as when reading and meditating upon it. Well does he remember coming for the first time across 1Pe_1:18, and upon reading, "Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold," he rather emphatically exclaimed, "Why of course not, no one has ever been redeemed from sin, death and outer darkness, by such corruptible things as silver and gold: it is the Blood that maketh atonement."
But later, when he began to read and ponder on the Old Testament Scriptures, to his surprise and bewilderment he learned in Exo_30:11-16 of such a provision ordained of God. Unlike any other nation, every time a census was taken, whether it was a national census, a roll call after a battle, the conclusion of a military campaign, or for any other national purpose, every male Israelite from twenty years and upwards had to pay a small silver coin called a half-shekel, in value about 1/21/2 or 1/41/2.
There were other differences to those of our time, as for example, the census was taken just when the leader or king ordered, was carried out by the military, and women and children were not counted. But the outstanding difference was the payment of this small silver coin, and to omit this exposed the individual to terrible danger. Its payment in Exodus 30 was stated to be (a) a ransom (Exo_30:12); (b) a preservation (Exo_30:12); and an atonement (Exo_30:15).
Before considering the significance of this strange custom, let us trace the eleven numberings recorded in the Scriptures. Probably there were many more, but of those no records are preserved.
The First Census took place four months after the Exodus (see Exo_38:25-26). The second took place nine months later, or four weeks after the erection of the Tabernacle (Num_1:1-3; with Exo_40:17-18). Very shortly afterwards the third census was taken, which was confined to the numbering of the firstborn in Israel and the tribe of Levi, following the decision to take the latter in the place of the former, and those over the number of Levi had to pay a special redemption price of fifteen shillings (Num_3:46-47).
The Fourth Census took place thirty-eight years after in the plains of Moab (Num. 26). Shortly after this a fifth was taken (Num_31:49-54), but this was more in the nature of an army roll call after a dreadful military campaign against Moab in which the prophet Baalim was slain. To their utter amazement, though the slaughter amongst the enemy had been great, not a solitary Israelite warrior was missing, and as a special thank-offering for this miraculous preservation, they asked to be allowed to offer gold instead of silver, which request was granted.
The sixth was the one ordered by King David and recorded in 2 Samuel 24, when 70,000 men died by the plague. Had David the king, Joab the commander-in-chief, and the men numbered forgotten to pay the half-shekel as atonement money? It may be, for there is no mention of it whatever. If that is so, have we not in that omission a sufficient reply to the challenge to the justice of God in punishing 70,000 for the sin of one man? None numbered were innocent; they shared the guilt by not giving the half-shekel.
The Seventh Recorded Census was taken by Solomon, referred to in 2Ch_2:17. Was this the completion of the census begun hut not ended by David and Joab? The eighth was taken on the return from Babylon (Ezra 2); the ninth at the birth of Christ (Luk_2:1). The tenth took place during His wonderful, life, and is referred to in Mat_17:24-27, when He admitted Peter to share in the miraculous redemption, reminding us how he admits every believer, to a share in His redemption now, and afterwards the glory. The eleventh is referred to by Gamaliel in Act_5:37.
The proceeds of the first census was used in providing the silver blocks for the Tabernacle to rest upon, this symbolising that God’s dwelling with man, and our oneness and communion with Him, all rest on the solid basis of Redemption. Afterwards the redemption money was used to support the services of the Sanctuary.
But now, what was the mission or lessons designed by this remarkable custom? What special spiritual truths did it convey? What would the Lord have us to learn, or be reminded of, as the outcome of this meditation?
I. Personal Unworthiness. "They shall give every man a ransom for his soul unto the Lord" (Exo_30:12), In being numbered amongst Israel, they naturally would dwell on the great honour thus conferred upon them, and might begin to swell with pride, imagining the honour was by merit and not of grace. This Divinely appointed ordinance was designed to keep them humble and lowly at His feet. The moment of the numbering was the very moment God designed for the payment of the half-shekel to remind each individual of his personal unworthiness, sinfulness, and need of redemption. Hence they would be saved from that great peril-spiritual pride.
It has been well said that there are four kinds of pride:
1. Pride of Place-proud of one’s position or standing in the world of men, or in the Assembly. Yet, whence came the qualities that make for leadership, and whence that insight into His Word that makes our ministry profitable and helpful to others? Whatever we have we have received from God. Of ourselves we are nothing, yea, less than nothing.
2. Pride of Race-boastful of the accident of birth. But God hath made of one blood all nations of men, determined when we were to be born and where (Act_17:26). Why forget these facts?
3. Pride of Face. Probably this is more common amongst the young, though the older folk are not always free. But we should remember that all beauty is from God, and that beauty of face is only skin deep, unless it be beauty of soul and spirit.
4. Pride of Grace. Beware of this. It is a most subtle form of pride. Fancy, to be proud of our humility, or standing in His grace and Kingdom! Amazing! If the Devil cannot trip us up in any other way, he will make his appeal in this direction, and frequently he succeeds. Oh, keep humble and lowly before Him! Ever keep in mind your utter dependence upon His grace and the merit of our Redeemer. If this ancient census custom has ceased because of the perfection of Christ’s work on the Cross, the coming week by week to the Lord’s table, so far as a remembrancer is concerned, has taken its place. As we eat the bread and drink the cup in remembrance of His broken body and shed Blood, we should say in our heart of hearts:
"My richest gain I count but loss.
And pour contempt on all my pride."
II. Personal Appropriation. "Every man" (Exo_30:12). "Every one" (14). In the numbering, each Israelite came, as it were individually before God, and each one, irrespective of birth or position had to give the half-shekel as a ransom "for his soul." The rich and poor were of precisely the same value before God, and equally in need of redemptive grace Redemption therefore, is a great leveller. If all are not sinners alike, all are alike sinners and need a Saviour. Every man had to give for himself, not for another Every one must have a personal interest in Christ and His great redemption. This is important. There must be an individual appropriation of the Blood of Christ and of the merits of our Saviour.
III. Personal Thanksgiving. The offering of the half-shekel at a numbering after a battle or campaign would not only be of the nature of atonement and ransom money, but also of thanksgiving. For sparing mercy each one individually rendered thanks to God. So complete and perfect was the one offering of Christ on Calvary for sin that the work was then completed once for all. "It is finished," was His cry. It was a great triumphant proclamation.
We are not now required to make an offering to atone for our sin-that has been done once for all by our Saviour. Our first need is to accept the work done. But, after this act of appropriation and identification there should be the giving, first of ourselves, then of our treasure, as an act of thanksgiving for a ransom and atonement completed. As we meditate on the Cross, there should not only be a deepened sense of personal unworthiness, and a fresh realisation of the worthiness of Christ, and the perfection of His finished work, but the out-pouring of our thanks to Him in prayer, and the offering of money, for the support and furtherance of His work at home and abroad. Not, of course, to buy salvation, but to celebrate a salvation already received and enjoyed.
THE FINISHED WORK.
The Glorious Completeness of the Work accomplished by Christ in and by His Death, and what is meant by "receiving double."
No one can deny the presence of difficult and puzzling statements in Holy Writ. Time and again in our reading of the Book we encounter them. How they challenge and arrest us. As we halt and wrestle with them, what a glow such healthful exercise bestows. Whilst the Holy Scriptures are so simple a child can understand them, there are portions so profound that the keenest intellect is baffled. Some erroneously conclude that the presence of the stiff intellectual problems in the Bible are so many proofs that the Book is not from above. Rightly understood, the contrary is really the case. Is it not perfectly natural to expect in the writings of the Master Mind, statements far beyond our grasp and thought, that challenge us at every turn? Verily that is so.
But some of these difficulties arise through ignorance of old Eastern customs. As the years have inarched on, a then well-known custom behind a Scripture had lost its popularity, and falling into disuse, is now forgotten. In consequence of this, some of the Scripture preserved for us in the Divine Library becomes a kind of enigma. Isa_40:2 is an instance of this. "Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins." "Double" what? How puzzling this seems Receiving double! In plain English, this word means "twice as much." In Jewish Inheritance Law it meant an extra portion. But these meanings do not help us here.
When we turn to the Commentaries this mystery deepens, for in the multitude of words counsel is darkened. The most popular explanation is positively and emphatically erroneous, and at variance with the rest of Divine revelation. In one of the recognised and authoritative expositions of Isaiah, a learned University Principal states: "It declares that Israel has suffered of punishment more than double enough to atone for her sins," and recognising that this was antagonistic to the usual view of Christian doctrine, defends his views by asserting that we must not square the teaching of the Bible by our views of Divine truth, but rather subject ourselves to the authority of the Word. Quite so. But one interpretation of a Scripture which violates other clear statements of Holy Writ cannot possibly be the correct one. If one thing is true, it is that sin always breeds suffering; but the sinner can never atone for his sin by his own suffering.
The simple fact is that here we have an old Jewish bankruptcy custom. Insolvency was then considered a very serious matter indeed When it was quite patent to the clamorous creditors that a debtor was hopelessly insolvent, notification was given to a certain Jewish official, who, after inscribing on parchment the name, family, and tribe of the bankrupt, with the amount of the debt, would make sad procession to the gate of the city or town, and nail up the document. This was a trying exposure of the unfortunate debtor. Ecclesiastically excommunication followed the nailing up, and this was considered a dreadful punishment. If subsequently the debt was paid by or on behalf of the debtor, the official would make another journey to the gate, and reaching the offending document, and withdrawing the nail, would double it up so as to effectively hide its contents, and then drive the nail with all his might through the doubled sheet to the post. Then the towns-people would excitedly gather around to inspect it, proudly exclaiming: "So-and-so has received double for all his debts." To double up the document meant the cancelling and hiding of the sad record, and the withdrawal of the excommunication. Now the boycotted and ostracised individual was admitted to religious fellowship.
Is not this gloriously suggestive of the blessedness and reality of the Divine forgiveness?
When He forgives He forgets-doubles up-and all repentant ones who accept the Saviour enter into this blessed experience.
The blessed fact is the doubling up has already taken place. For is not that the teaching of Col_2:14. "Having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross." When you think of the Cross, what do you see there? Paul saw the record against him doubled up Every nail driven into the body of Christ was a nail doubling up the record standing against us.
Have you ever heard the story of the good wife of a celebrated officer in the French army, who had offended the first Napoleon-offended him so sorely that it seemed probable he would have him executed? His loving wife ventured into the presence of the great soldier and began to plead her husband’s cause. She thought that he had been unjustly accused, and she began to explain the matter and excuse her husband. Then it was that Napoleon rang his bell, sent a messenger to bring the proofs of this man’s guilt, and handed the incriminating document to the pleading wife. She read it through her tears, and could plead no longer that he could be forgiven as a matter of justice; she owned his guilt, but pleaded now for mercy.
Then Napoleon, in a moment of compassion, said to her: "Madame, as you hold in your hands the proof of your husband’s guilt, destroy it, and so disarm the severity of our martial law."
What do you think she did? Why, she walked straight away to the blazing furnace and thrust the documents into the very heart of the flames. She acted wisely. There could not have been any better thing to do in the matter, unless Napoleon himself had burnt the proofs. That is what Christ has done. He has taken our sin, the evidence of our guilt, and nailed it to the Cross, put it into the fire of forgiveness. It will never be found again; the sin has all been put away, obliterated, forgiven.
The literal application of Isa_40:2, is of course to literal Israel. This will be fulfilled in the coming glorious days when Judah and Israel will be restored not only to their own land, but also to the Divine favour. The spiritual application is for our enjoyment here and now.
And now we must note the blessings which follow an acceptance of this great and glorious fact. With this in view, let us note some occurrences of the word "double."
I. Deliverance from the Shame of Guilt. Note Isa_61:7 : "For your shame ye shall have double." Sin is a disgrace to any nation or individual. There is the shame of guilt. The awakened soul blushes at the revelation of inward and actual depravity. But when that soul turns in penitence to the Throne of Grace, pleading the merits of the precious Blood of Christ, pardon is granted, and indeed very much more of the Divine clemency and grace, and the one who, like the publican, was ashamed to draw near or look up (Luk_18:13) goes down to his house delivered from the shame of guilt, and justified.
II. Deliverance from the Shame of Bondage. "Turn you to the stronghold, ye prisoners of hope; even to-day do I declare that I will render double unto thee" (Zec_9:12). This was a favourite text with the preachers of a past decade or two, but is seldom used these days. This has literal application to Jerusalem in the time of Jacob’s trouble. But it has spiritual application here and now. "Prisoners"-we are not only by nature bearing a load of guilt, but in present bondage to sin. The Law is both prison and jailer (Gal_3:23).
We not only are conscious of the shame of guilt, but also of the shame of defeat. But thank God, there is hope. If "prisoners," we are prisoners of "hope," and not of despair, for in Christ there is not only deliverance from sin’s guilt, but also from sin’s power. Thus He saves from the shame of defeat.
III. Deliverance from the Shame of Insolvency. This is behind Isa_40:2. Ours is a far worse debt than the one in Mat_18:24 (‘a367,500,000). We are hopelessly insolvent. But we are frankly and freely forgiven for the sake of One who paid it all. Then all the resources of God in Christ are at our disposal. Thus, by grace now in the enjoyment of the heavenly riches, we are able to live the life we ought to live. See the play upon the word "double" in Isa_61:7. In Christ we receive more than Adam ever lost.
IV. Deliverance from Heart-Grief. "Comfort ye" (Isa_40:2). No wonder there is a great change of tone between Isaiah 1 to 39 and 40 to 66. For sin pardoned, blotted out, and all the riches of Christ at our disposal, sadness goes and comfort arrives. Debt shut the Jew out from taking any part in the religious festivities. He was cut off. But grace admits us into the family and fellowship of God.
ALWAYS WHITE.
The Enjoyment in our own Individual Experience of Some of the Blessed Fruits of the Death of Christ.
The brightening of the walls of our homes by artistically illuminated and tastefully produced texts of Scripture is both good for its inhabitants and for visitors. We cannot be reminded too often of God’s Word. Moreover, it is quite Scriptural (Deu_6:9, Deu_11:20), and is one method of confessing our faith in Christ and His Book.
Spending a week-end in Gospel ministry away from home, and being shown to my room, over the wash-stand a card was seen with these words "Let thy garments be always white." In the dim light of evening, it was thought to be only a motto, but in the better light of morning, it was discovered to be an inspired utterance from Ecc_9:8. It had conveyed one simple yet important lesson, the same Dr. F. B. Meyer had in mind when he remarked to one who had become a missionary: "It is not cleverness but cleanliness that really matters." But what did this simple message convey to an Eastern mind when it was first penned, and afterwards? By research, one discovered it would convey one or all of five distinct messages.
I. Divine Acquittal. "Always white" means, live daily in the enjoyment of the Divine acquittal, for that would be the first lesson it would convey. When a Jewish priest was charged with a crime and brought before the great Sanhedrim, if found guilty he left the court dressed in black, if declared innocent he left the court dressed in white. White, therefore, was the colour of acquittal. This was also the case in ancient Persia.
In relation to God and His justifying mercy, here is the marvel and miracle of grace-only the guilty, who own up to their guilt and unworthiness, and show repentance toward God and faith toward the Lord Jesus Christ, are acquitted, justified. Marvellous grace! Guilty, yet acquitted. And the proof of my acquittal is the wearing of the white robe, the white garment of imputed righteousness.
So far as purity is concerned, the natural man is naked; so far as righteousness is concerned, clothed with filthy rags. But what are those filthy rags? Not his drunkenness, impurity, iniquity, but his righteousness. That is what our best things are in God’s sight. Then what must our evil things be! The white robe of innocence has gone for ever, but there is another robe-the robe of righteousness imputed. All believers recognise this glorious Gospel fact. But do we constantly enjoy our justification? Remember, the blessed fruits of Christ’s atoning death are for the enjoyment as well as possession of believers. "Let thy garments be always white"-live constantly in the enjoyment of the Divine pardon and justification.
A devoted servant of the Lord, the late Sir Arthur Blackwood, wrote that he had been living a whole week on two words, "Justified freely." Some of God’s dear children do not seem to enjoy their salvation. The joy in salvation can be restored by daily remembrance and meditation on God’s justifying mercy.
II. The Life of Victory. "Always white" means, live daily the life of victory, which should follow our justification by faith, as another result of Christ’s death, and is the second message this simple admonition conveys, for white in ancient Greece and Rome was the colour of victory. It is not significant of triumph now. The white flag is the symbol of submission, and the white feather is the badge of cowardice. But in Solomon’s day it was the symbol of victory. In the official state receptions to military conquerors the hero entered the city amidst the plaudits of the throng, dressed in white. Hence the significance of Rev_3:5 : "He that overcometh the same shall be clothed in white raiment."
Precisely! "I felt so beautifully saved this morning, till the clothes-line broke," mournfully exclaimed a weeping woman," and since then I’ve not felt the least bit saved." Poor soul. She had not been long on the Lord’s side. In the moment of testing, when a whole morning’s labour was lost, her old habits of passion and bad language overcame her. She was assured that in Christ there was not only forgiveness, but deliverance from the chain of evil habit, and getting low before the Lord, and confessing her sin and failure, she went on her happy way dressed in white.
Let thy garments be always those of a conqueror. Yea, through Him we may become "more than conquerors" (Rom_8:37).
III. The Life of Purity. "Always white" certainly means, live daily the all white life, the life of purity, because of His Cross, for white is the symbol of purity in every language, and in every land.
In Canada, the highest compliment that can be paid to any is, "He’s white," by which is meant, he is genuine, upright, open, honest, brave, courageous, pure, one who would not do a mean thing to save his life. This is not the garb of innocence, but of those who have by grace overcome their sins. He can keep us sweet and pure wherever we dwell, and whatever our occupation.
IV. The Life of Joy. "Always white" means, live daily the life of joy, for white was the Jewish festive garb. Three times a year every male of twelve years old and upward had to appear before God in Jerusalem dressed in white. White is the colour which expresses joy. There is something gladsome in the light. It summons forth the music of the birds, and awakens the world of nature. Sometimes, like a wizard, it charms away the sadness and depression of the night. "Let thy garments be always white." This is an appeal for brightness and cheerfulness. We are not to go through life robed in sack-cloth or suit of mourning, but clothed with light, for if we are living in communion with Him, every day will be a festive day.
V. The Life of Service. "Always white" means, live daily the life of service, for white was the livery of heavenly service. It was the garb without which service in the Tabernacle and Temple by priests and Levites was not allowed. It is the garb which the angels wear. Live to self, you live in vain. Live for others, you taste the sweets of life. Pray note the progression of truth in the order of our thoughts. Before I can enjoy victory I must receive and rejoice in God’s justifying mercy, then with justification and daily victory the life of purity and joy will be mine. Then I shall be fitted, experimentally, for service.
But how is this possible in this world of sin? How difficult it is to keep things white in our sooty atmosphere. There is an absent note in Solomon’s exhortation. He says, "Let your garments be always white," but does not explain how this can be brought about. It seems humanly speaking utterly impossible. But as we turn over the pages of our Bibles we discover that secret. In Rev_7:13-14 we learn how they can be made white: "Washed their robes, and made them white in the Blood of the Lamb." Then in Rev_3:4, how they can be kept white: "They shall walk with Me in white." This must be taken not merely as the reward of purity, but the cause of purity. "Walking with Me, they shall walk in white."
Finally, Solomon not only urged, "Let thy garments be always white," but added, "and let thy head lack no ointment." Surely the anointing and filling with the Holy Spirit is meant; and that is the pledge and secret of whiteness.
In one of our large cities a little waif was rescued and taken to a home. After much labour he was made clean and clothed with a lovely velvet suit. Never had he known the delights of such a suit before. How proud he was, and how much he admired himself. By and bye bedtime came when, to his consternation and regret he was undressed. Then the matron attempted to teach him his first prayer, asking him to repeat the well-known children’s prayer: "Now I lay me down to sleep," etc. Sleepily he murmured:
"Now I lay me down to sleep, I pray the Lord my clothes to keep."
And though they attempted to correct and explain, he again repeated his request as formerly. Can we not offer intelligently the same prayer? He can keep them white.
"THE CARDINAL FEATURE OF YOUR FAITH"
(1Co_15:1-8, Way’s Rendering).
This is one of the sublimest chapters in Scripture. It is the great Hymn of Immortality and Life. In 1Co_15:1-19 Paul epitomises the proofs of our Lord’s Resurrection, and in 1Co_15:20-30 and onward he bursts into a glorious wealth of thought.
1. Cardinal Fact. Way’s rendering is as title. Cardinal is a strong word.
2. Historical Fact. The cardinal fact is historical. Christianity is based on historical facts, and not human surmisings.
3. Personal Fact. This cardinal fact is based on a person-Christ. No other fact is so.
4. Few Facts. There is no more concise statement of the central facts of the Gospel in human language than this. Christ’s death (the Greek preposition translated "for" can only mean "on account of"). Our sins were the impelling cause of His death. Christ’s burial and resurrection. Just three facts.
Autor: James Smith