The Motive Behind It by J. O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jun 29, 1916

The Motive Behind It

By J. O. Corliss

The Atonement — No. 2

The Motive Behind It

J. O. CORLISS

The very nature and object of the atonement naturally suggests the motive for putting it in operation. The fact that its culmination is the restoration of the sinner to his forfeited oneness with Jehovah, is the best evidence that the plan originated in love. The statement that God’s love toward the human race is “everlasting” (Jer. 31:3), confirms the thought that every act of his from the very first was prompted by love. In reality it could not be otherwise, since “God is love.” 1 John 4:16. With Jehovah, love is not an acquired attribute; for he is the author of it, being the very thing itself.

As the object of the atonement is to restore lost souls to divine fellowship, and that through sacrificial love, it is clear that the creation of man must have been wrought under the same prompting. The fact that the controlling motive which guided in the original creation of man remained intact after he was made captive by sin, reveals that God’s love is coexistent with himself, and, if it were possible, has only become more clearly manifested in man’s behalf than at the beginning. This is shown by Jehovah’s willingness to give his only begotten Son as a sacrifice for man’s restoration to his original place of oneness with himself. John 3:16.

Love is therefore more than a mere desire or passion for something. Human desire is subject to changes according to shifting circumstances. But the original love of the Creator being an inherent component of One with whom is not even the “shadow of turning” (James 1:17), cannot possibly be altered, though the creature has changed his attitude toward the original designs of his Creator. It must therefore be true that in sending Christ, the “Well Beloved,” into the world to die for man, God revealed that he yet loved the world as he did his “only begotten Son.” John 17:23.

In his open conversation with the Father, the Saviour declared he had been the object of infinite love before the foundation of the world (John 17:24), and he therefore prayed in behalf of his followers that they might also enjoy the same high honor. Verse 26. It was undoubtedly, too, this sense of a Father’s eternal love that gave him the earnest longing for renewed fellowship with his Father in heaven’s glory. Verse 5. From whatever angle one views love, he must feel that it is nothing less than a longing for fellowship which is not satisfied except when putting forth every endeavor looking to its fulfilment.

But fellowship, real and genuine, can be nothing short of the union of kindred minds. One man’s mind may be superior to another’s, but there is fellowship if both are in accord. One may see in another qualities that awaken admiration, though they fall short of satisfactory development. Then the first thought is to put forth an effort for the elevation of those faculties so as to make fellowship possible. This suggests what God has undertaken in behalf of sinful men. The system of at-one-ment through Christ has been put in operation, that man might be elevated to fellowship with God and Christ. 1 John 1:3-7.

Indeed, this is the basis on which man was created. He was made in the image of heaven’s character, that true fellowship might ensue. Nothing short of such a creation could have walked and talked with Deity in Eden. But when sin entered to mar and even to break the much-desired connection, expressions of deep sorrow followed. The covenant conditions had been violated, and man must leave the “garden of God” to enter upon the labor of sorrow (Gen. 3:16-19), from which relief could be found only in coming to the Source of restorative power, where rest and peace abound. Matt. 11:28; John 16:33.

But notwithstanding man’s breach of faith, the longing for his fellowship yet continued in the breast of “everlasting Love,” who lost no opportunity to engage man’s attention to that end. So when his people were held in slavish bondage, although they had in large measure forgotten him, their groanings came to the ears of the God of Sabaoth (Ex. 2:23), and mighty miracles were wrought to recover for them their liberty. Having brought them out of Egypt into the wilderness, on their way to a land reserved for them, God would have them know that he yet desired their association, and so the command was given them to build, and keep in their midst, a sanctuary for God’s occupation, that he might “dwell among them.” Ex. 25:8.

So careful, indeed, was their divine Associate for their daily welfare that, as they were going to the desired land of peace, the Lord’s Angel of comfort (Ex. 23:20) went before them by day in a cloud, and watched over their nightly rest from a column of fire. Ex. 13:21, 22. But this was not all. When the people were hungry, and no earthly provision appeared, food was mysteriously provided for them, that they might know that God was indeed with them. Ex. 16:4. When the dry sands of the Sinaitic desert afforded no thirst-quenching moisture, a divinely smitten rock gave forth in abundance the necessary refreshment. Ex. 17:6.

In all these cases the favors received were directly from the hand of Jehovah, whose fellowship love for his people assured them his association. These acts of grace were not of an ordinary physical nature; they were spiritual, because of coming through a spiritual source. The apostle recognized this phase of the matter when making reference to the experience of the Israelites in their wilderness wanderings. He says that they did all eat of the same spiritual meat, and did drink of the same spiritual drink, when they partook of that spiritual Rock that went with them, which was the Lord Christ. 1 Cor. 10:3, 4.

God’s treatment of his people is like that of a loving father toward his own children. The psalmist puts it in this form: “Like as a father pitieth his children, so the Lord pitieth them that fear him.” Ps. 103:13. But the pity of a father for his children is born of love. Nothing else carries genuine pity so strong as love does. It was this same motive, though of an infinitely higher kind, that insured the watchful eye of Heaven’s protection over the people of Israel. The prophet uses this language concerning the matter: “The Angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.” Isa. 63:9. No words could tell the fact clearer. The Messenger of his presence saved them, and the act was that of infinite love, which could not be restrained from associating with the object of its affection.

This kindred fellowship was continued until Israel was safely established in the land of Canaan, and would have been indefinitely extended had not that people grown weary of heavenly direction, and demanded to be led by an earthly king instead of the divinely chosen Messenger. 1 Sam. 8:5-7. Even after this defection, the Lord said to them, “Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.” Isa. 43:1. He promised that he would be with them if they were called to pass through the deepest waters or to tread the hottest fire. They were precious in his sight, made honorable because of his love bestowed in redeeming them to his fellowship.

It is this, and even more, that portrays the manner of love to which attention is called by the beloved disciple, the depths of which cannot be fathomed by the finite mind. Yet all this has been done in order that we might take the name of sons of the Lord Almighty. 1 John 3:1. But to become “sons” of God involves a new creation (2 Cor. 5:17) of the sinner, in preparation to stand in the glorious presence of God when all things have been made new. Rev. 21:3-5. This can be done only by the Messenger of his presence, who has been commissioned to complete the great plan of at-one-ment between God and his people. The next article will be devoted to a study of this Messenger’s representative character.

Glendale, Cal.