THE OBJECTS OF CHRIST'S DEATH.
By R. F. Cottrell
"Now, on the supposition in this case that the law had been as just as it was inexorable, what was needed, and what would have met the whole difficulty, was some device like an atonement—some arrangement by which the majesty of the law could be asserted and its proper influence secured, while at the same time the desire of the monarch's heart to release the offender could be gratified."—Barnes. The case referred to in the text is that of the princes and presidents of Babylon vs. Daniel, reported in the book of Daniel, chap. vi. For the context, the reader is referred to Review, Vol. xviii, No. 10, p. 74. I have heard a preacher, as soon as he had read his text, deny what the text asserted. But I can say that I believe the text, and shall proceed to its elucidation. I. The law of God is inexorable and equally just, demanding its penalty—the death of the transgressor. Hence the law cannot justify and save the sinner. This shows the need of an atonement. II. The objects of the atonement. On this part of the subject there is controversy. According to the text, the objects of the death of Christ are, 1. That the majesty of the law could be asserted. In this our author agrees with more ancient commentators. Jesus says, "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. v, 17, 18. Paul says, "Do we then make void the law through faith? God forbid! Yea, we establish the law." Rom. iii, 31. But the objector considers the death of Christ as an "arrangement by which" the law might be abolished, or at least that a few jots and tittles might pass from it, before the passing of the heavens and the earth. 2. The second object of the atonement as given in the text is, that the "proper influence" of the law might be "secured." To secure the proper influence of the law is to secure its obedience. But an abolished law demands no obedience. It should have no influence whatever. On this point our Saviour says, as a conclusion drawn from what he had said of the law, as above quoted, "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven," &c. Paul also agrees with our text. Says he, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin (transgression of the law) in the flesh; that the righteousness (precept, Whiting) of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. viii, 3, 4. Again, "What then? shall we sin (transgress the law) because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin (transgression of the law) unto death, or of obedience unto righteousness?" Rom. vi, 15, 16. James teaches christians to obey the "whole law," but I will not take time and tax your patience to quote his testimony. James i, 22-25; ii, 8-13. 3. If an arrangement can be made by which the majesty of the law can be asserted, and the future obedience of the sinner secured, "the desire of the Monarch's heart to release the offender can be gratified." The grateful heart wants God to be pleased in his salvation as well as himself. But it would seem that those who meddle with the law, to abolish or change it, are seeking to find how far they can please themselves, and how little they may do to obey God, and yet be saved. The atonement will not reach them, because its objects are not attained, in their case. They exclude themselves from the benefits of the atonement, because they dishonor and oppose the "majesty of the law," will not let it have its "proper influence" upon them, and seek their own will and pleasure, instead of the will and pleasure of the great Monarch of the universe, who would be highly gratified in their salvation, provided it could be effected in a way that "the majesty of the law could be asserted and its proper influence secured."
R. F. COTTRELL.