The Atonement-Part II by J. H. W.

The Seventh-day Adventist Publishing Association · Battle Creek, Michigan · Oct 27, 1863

The Atonement—Part II.

By J. H. W.

(Continued.)

THE NATURE OF THE SACRIFICE—THE SON OF GOD DIED.

Some affect to think it derogatory to the character of God that his Son should suffer for us—the innocent for the guilty. But all such must have views of the divine government unworthy of the subject; unworthy of the eternal truth and infinite justice of a holy God. The Lord had said that death was the penalty of transgression, and that his law should not be set aside, nor its penalty relaxed; for he would by no means clear the guilty. Ex. xxxiv, 7. Was it necessary for God to keep his word? If so, in order to man's salvation, it was necessary to clear man from guilt—to save him from sin; for as guilty, in sin, he could by no means be cleared. Reason attests that the salvation of a sinner can only be effected by providing a willing and honorable substitute. The Bible attests that God gave his own Son, and the Son gave himself to die for us. What reason, in the name of justice and mercy demands, the Bible reveals as the gift of that holy One in whom infinite justice and mercy unite. Were the opposers of an atonement as correct in reasoning as they are loud in professing reason, they would cease to abuse the Bible, and admire with wonder and with awe "the mystery of godliness."

Inasmuch as the Law of God is honored by the death of his Son, it shows the high estimate God places on his Law; and we shall have correct views of each only so far as we have correct views of the other. Now as the glory of God was the first great object of the gospel, Luke i, 14, and, as we have seen, the honor of the law must be the chief object of an atonement, we shall best be able to estimate the value of the Law of God by having just views of the price paid for man's redemption from its curse. And it is also true that they only can properly appreciate the gift of Christ who rightly estimate the holiness and justice of that law for which he died.

What, then, was the sacrifice offered for us? the price paid to rescue us from death? Did Christ the Son of God die? Or did a human body die, and God's exalted Son leave it in the hour of its suffering? If the latter be correct, it will greatly detract from our views of the atonement; for the death of a mere human being, however sinless, would seem to be a very limited sacrifice for a sinful race. But, however that might be, we should not question God's plan, if that was the plan. But what say the Scriptures! This must be our inquiry. To these we appeal.

It is mostly supposed that the pre-existent being, the Son of God, could not suffer and die; but that he left the body at the moment of its death. If so, the only humiliation the Son manifested, was to leave heaven and dwell in such a body: and so far from the death of the body being any sacrifice on the part of the higher nature, it was only a release and exemption from the state of humiliation. This would hardly justify the scripture declarations of the amazing love of God in giving his Son to die for the sins of the world.

This view supposes that there were two distinct natures in the person of Christ; but I do not so read it in the sacred oracles. But if it be so—if there were two distinct natures united for a reason, and separated in death, we must learn it in the revelation concerning him. I ask, then, What are the terms in which this distinction is revealed? What terms express his higher, or divine nature, and what terms express his mere human nature? Whoever attempts to answer these questions will find the position utterly untenable. Christ expresses both combined. "Christ, the Son of the living God"—"the man Christ Jesus," both refer to the same person or individual; there are no forms of speech to express his personality higher than the Son of God, or Christ, and the scriptures declare that Christ, the Son of God, died.

The divinity and pre-existence of our Saviour are most clearly proved by these scriptures which refer to him as "the Word." "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not anything made that was made." Jno. i, 1–3. This expresses plainly a pre-existent divinity. The same writer again says: "That which was from the beginning, . . . the word of life." 1 Jno. i, 1. What John calls the Word in these passages, Paul calls the "Son" in Heb. i, 1–3. "God . . . hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power." In other places in this letter this same exalted one is called Jesus and Christ. In these passages we find the divinity or "higher nature" of our Lord expressed. Indeed, language could not more plainly express it; therefore it is unnecessary to call other testimony to prove it, it being already sufficiently proved.

The first of the above quotations says the Word was God, and also the word was with God. Now it needs no proof—indeed it is self-evident—that the Word as God, was not the God he was with. And as there is but "one God" the term must be used in reference to the Word in a subordinate sense, which is explained by Paul's calling the same pre-existent person, the Son of God. This is also confirmed by John's saying that the Word "was with the Father." 1 Jno. i, 2; also calling the Word, "his Son Jesus Christ." Verse 3. Now it is reasonable that the Son should bear the name and title of his Father, especially when the Father makes him his exclusive representative to man, and clothes him with such power—"by whom he made the worlds." That the term God is used in such sense is also proved by Paul, quoting Ps. xlv, 6, 7, and applying it to Jesus. "But unto the Son he saith, Thy throne O God is forever and ever, . . . therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows." Heb. i, 8, 9. Here the title of God is applied to the Son, and his God anointed him. This is the highest title he can bear, and it is evidently used here in a sense subordinate to its application to his Father.

It is often asserted that this exalted one came to earth and inhabited a human body, which he left in the hour of its death. But the Scriptures teach that this exalted one was the identical person that died on the cross; and in this consists the immense sacrifice made for man—the wondrous love of God and

condescension of his only Son. John says, "The Word of life," "that which was from the beginning," "which was with the Father," that exalted pre-existent one, "which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled." 1 Jno. i, 1, 2. This testimony of inspiration makes the Word that was with the Father from the beginning, a tangible being, appreciable to the senses of those with whom he associated. How can this be so? For an answer we turn to John i, 14. "And the Word was made flesh and dwelt among us." This is plain language and no parable. But John is not the only witness speaking to the same intent. Said another, "Let this mind be in you which was also in Christ Jesus: who being in the form of God thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself;" more literally divested himself, i. e., of the glory he had with the Father before the world was. Phil. ii, 5–8. Again Paul speaks of him thus: "Forasmuch then as the children are partakers of flesh and blood, he also himself took part of the same." Heb. ii, 14. The angel also announced to Mary, that her son Jesus should be called the Son of the Highest; and, "That holy thing which shall be born of thee shall be called the Son of God," Luke i, 32, 35. Not that the "Son of the Highest" should dwell in and inhabit that which should be born of her, but her Son was the holy, pre-existent one, thus by the energy of the Holy Spirit "made flesh." Now if the human nature of Christ existed distinct from the divine, the foregoing declarations will not apply to either; for, if that were so, the pre-existent Word was not made flesh; it was not the man, nor in the fashion of a man, nor did the man, the servant, ever humble himself, or divest himself of divine glory, never having possessed it. But allowing that the Word,—the divine Son of the Most High, was made flesh, took on him the seed of Abraham, and thus changed the form and manner of his existence by the consent and mighty power of God, all becomes clear and harmonious.

Having noticed the humiliation of the exalted Son of God, we come to the question at issue: Who or what died for man? I answer, Christ, the Son of the Most High; the pre-existent one that was with God in the beginning; the Word, that was made flesh. Now that the scriptures I have quoted all refer to the "higher nature" of Christ, the pre-existent Son of God, no one can doubt. Indeed, if the incarnation of the Holy One is not therein revealed, it cannot be revealed at all, and Socinianism is the only resort. But it is therein revealed plainly; and it is equally plain that the same Word, or Son, or Christ, died for our sins. I have remarked that the titles of the Father are given to the Son whereby he is called God. In Isa. ix, 6, 7, he is called the son given; the child born; Wonderful Counsellor; the mighty God; the everlasting Father; the Prince of Peace; and he is to sit upon the throne of David. These expressions clearly identify the anointed of God, even Jesus. And he is evidently called Prince of Peace here in the same capacity that he is called the "King of Peace," in Heb. vii, because "he is our peace," Eph. ii, 14, or makes peace for us on the throne of his Father; for it is only in his priestly office that he is King of Peace, that is, a priest after the order of Melchisedec. But Paul again says that he is our peace, reconciling us unto God by the cross, we being "made nigh by the blood of Christ." Eph. ii, 13–16. We have seen the necessity of blood to make an atonement, and that the high priest never entered the holies without it; and Christ, the King of Peace, our High Priest, obtains redemption for us "by his own blood." See Heb. vi, 20, vii, 1–3, viii, 1, ix, 11, 12. Therefore that exalted one referred to in Isa. ix, 6, 7, shed his blood or laid down his life for us. Again he is prophesied of under the name Immanuel, which Matthew said means "God with us." The angel said he should "save his people from their sins," Matt. i, 21, 23. And Paul said he accomplished this or put away sin by the sacrifice of himself, purging us "by his own blood." Heb. ix, 11–14, 26.

The gospel according to John, as quoted, takes up the Word, in the beginning, as God, with God, by whom all things were made; says the Word was made flesh and dwelt among us; represents him as saying he came from the Father and returned to him; as praying that the Father would restore to him the glory which he had with him before the world was; relates how he taught and wrought miracles; was falsely accused of the Jews; was put to death on the cross; his blood was shed; he was buried, and rose again from the dead. Now I would ask the candid reader to look at this testimony, and answer: Is the history of any other person given in this book than of him who is called the Word, who was in the beginning? And if any other individual or person was referred to, who was that person?

Phil. ii, 5–8, as quoted speaks of Christ as being in the form of God; he thought it not robbery to be equal with God; was made in the likeness of man; humbled himself, and became obedient unto death, even the death of the cross. Again I appeal to the candid: Is not all this spoken of one person? Or did one person humble himself, and another become obedient to death?

Paul in Col. i, 14–20, uses the same form of expression that he does in Heb. i. He says of the Son: "In whom we have redemption through his blood, the forgiveness of sins; who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in heaven, and that are in earth, . . . all things were created by him, and for him; and he is before all things, and by him all things consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence. For it pleased the Father that in him should all fullness dwell; and having made peace through the blood of his cross, by him to reconcile all things to himself." Here is a description of power, of authority, of fullness, of divinity, truly wonderful; yet this exalted one by whom all things were created, has made peace by the blood of his cross, and was raised from the dead; he is the head of the church, and we have redemption through his blood. Such testimony cannot be avoided; it needs no comment.

Jesus, in his testimony to the churches, takes up the same idea expressed by his apostle in Col. i, as being creator of all, and first-born of every creature, and says: "I am the first and the last, I am he that liveth and was dead." Rev. i, 17, 18. Here it is expressly affirmed that he who is the first and the last, was dead. Thus it is abundantly shown that Christ, the Son of the Most High, the Word, by whom the worlds were made, in whom all things consist, the first and the last, the image of the invisible God, in whom all fullness dwells, was made flesh and laid down his life, to purge us from sin, and redeem us to God by his own blood. Well might an inspired one exclaim, "Oh! the depths of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out?" Well might he pray that we "may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge."

With this clear testimony before us, we are better prepared to appreciate the Law of God, to the honor of which such an amazing sacrifice has been offered. If we estimate it according to the price paid for its vindication, we are lost in wonder, and can only pray with David, "Open thou mine eyes that I may behold wondrous things out of thy law." Psa. cxix, 18. The law is holy and just, and without a sacrificial offering man must have perished. And what an offering! the brightest ornament of heaven, by whom the Eternal Father made all things, who was worthy to receive the worship of angels, became obedient to death to redeem guilty man from the curse of his Father's law, thus showing to a wondering universe, that the law cannot be set aside, nor its judgments reversed. Truly has the Lord fulfilled his promise, to "magnify the law and make it honorable." Isa. xlii, 21. All the statements of Bible writers are shown by this to be fully warranted, in regard to its perfection, completeness, as containing the whole duty of man, the elements of justification, a rule of holiness, etc., also the remark previously made that the holiness of this law, and of course of those who would keep it perfectly, is that which grows out of the attribute of God, as pure and changeless as heaven itself. And I leave it to the candid judgment of those who lightly esteem and wantonly break the law, if God in justice spared not his Son, his well-beloved Son in whom he greatly delighted, but let him suffer his penalty when he took its transgression upon him, how can you hope to escape his justice and his wrath in the great coming day, if you continue to transgress it? Can you hope that God will be more favorable to you if sin be found upon you in that day, than he was to his Son? Do not abuse his mercy, because he grants the "remission of sins that are past," by claiming indulgence for sins in the future. Be warned in time, for Christ is not the minister of sin, but of righteousness. He will not save you in sin, but from sin. While the carnal mind is enmity against God, and not subject to his law, the Christian can say, "I delight in the law of God." Rom. vii, 22; viii, 7. J. H. W.

(To be Continued.)