W. E. HASKELL by W. E. HASKELL

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Feb 4, 1909

W. E. HASKELL

By W. E. HASKELL

The Greatest Reconciliation— No. 2

W. E. HASKELL

HERE is the problem which God alone could solve. Love demands that, for the safety and good of all, sin be dealt with exactly as it deserves. Love also demands that, if possible, the sinner be treated better than he deserves. In both cases it is love. In one case it is called justice, and the psalmist speaks of it as truth and righteousness; in the other case he calls it mercy and peace. Ps. 85: 10.

But how can God manifest in full his hatred of sin without making impossible the exercise of mercy? Or how can he extend mercy in full to the sinner without making impossible the punishment of sin? How can truth and righteousness be satisfied, which, for sin, demand death, and yet mercy and peace be satisfied, which plead that the sinner may live? Is there any way by which these conflicting claims can be adjusted, by which justice and mercy can both be satisfied and meet together in perfect agreement?

Yes, if sin can be punished apart from the sinner, and the sinner die to sin; if a substitute, of his own free will, will take the sinner’s place,—take the penalty, or punishment, for sin upon himself. In all the universe there is but One who is sufficient for this. Will he offer himself? and will the Father accept the sacrifice?

“Yet doth he devise means, that his banished be not expelled from him.” “God so loved the world, that he gave his only begotten Son.” “Who gave himself for our sins.” “Who his own self bare our sins in his own body on the tree,” and “hath redeemed us from the curse of the law, being made a curse for us.” 2 Sam. 14: 14; John 3: 16; Gal. 1: 4; 1 Peter 2: 24; Gal. 3: 13. That the blessing might come upon us, Jesus took the curse upon himself. That the sinner might be treated better than he deserves, Jesus, the Son of God, took upon himself in fullest measure exactly what sin deserves.

But consider what this must mean to him. Sin separates from God. Isa. 59: 2. On the sinner’s part this separation is the result of his unbelief and rebellion in departing from God. On God’s part it is the expression of his hatred of sin. So the great gulf of the world’s sin, broad and deep, separated Christ from his Father. Infinite love is infinite hatred of sin. And Christ in that awful, mysterious experience of taking the sinner’s place—taking the sins of the world upon himself—must of necessity step into the very channel where all the storm and flood of God’s hatred and loathing and abhorrence of sin must beat upon and overwhelm himself.

David’s words were prophetic of this when he wrote, “Thy fierce wrath goeth over me; thy terrors have cut me off.” “Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves.” “All thy waves and thy billows are gone over me.” “Save me, O God; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.” Ps. 88: 16, 7; 42: 7; 69: 1, 2; Luke 24: 44.

To save man, the Father must treat his beloved Son as his worst enemy—as if he were sin incarnate. “For he hath made him to be sin for us.” 2 Cor. 5: 21. In that awful time all that the Son could realize from the One who was dearest to him was his Father’s displeasure and wrath, the withdrawing of all expression of his love and approval. Out of this horror of great darkness he cried, “My God, my God, why hast thou forsaken me?” It was this that killed the Prince of Life. He died of a broken heart. “But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; . . . and the Lord hath laid on him the iniquity of us all.” Isa. 53: 5, 6.

Christ “became obedient unto death, even the death of the cross,” that God “might be just, and the justifier of him which believeth in Jesus,”—that he might be both just in dealing with sin and merciful in dealing with the sinner,—just in that sin is punished in Christ exactly as it deserves; merciful in that a way is opened for sinners who die to sin, to be treated just as Christ deserves.

Thus between the conflicting claims there is perfect agreement. Justice and mercy are reconciled. The problem is solved. In this supreme act, “Mercy and truth are met together; righteousness and peace have kissed each other.” Ps. 85: 10.

The cross reveals to the uttermost, blended in perfect harmony, both the infinite justice and the infinite mercy of God.

Brayton, Tenn.