himself the shame of humanity, as the mother takes upon her the daughter?s shame, repenting of it and suffering on account of it. But this could not be in the case of Christ unless there had been a tie uniting him to men far more vital, organic, and profound than that which unites mother and daughter. Christ as naturally the life of all men, before he becomes spiritually the life of true believers. Matheson, Spir. Devel. of St. Paul, 197-215, 244, speaks of Christ?s secular priesthood, of an outer as well as an inner membership in the body of Christ. He is sacrificial head of the world as well as sacrificial head of the church. In Paul?s latest letters, he declares of Christ that he is ?the Savior of all men, specially of them that believe? ( <540410>1 Timothy 4:10). There is a grace that ?hath appeared, bringing salvation to all men? ( <560211>Titus 2:11). He ?gave gifts unto men? ( <490408>Ephesians 4:8); ?Yea, among the rebellious also, that Jehovah God might dwell with them? ( <196818>Psalm 68:18). ?Every creature of God is good, and nothing is to be rejected? ( <540404>1 Timothy 4:4).
Royce, World and Individual, 2:408 ? ?Our sorrows are identically God?s own sorrows; I sorrow, but the sorrow is not only mine. This same sorrow, just as it is for me, is God?s sorrow. The divine fulfillment can be won only through the sorrows of time. Unless God knows sorrow, he knows not the highest good, which consists in the overcoming of sorrow.? Godet, in The Atonement, 331-351 ? ?Jesus condemned sin as God condemned it. When he felt forsaken on the Cross, he performed that act by which the offender himself condemns his sin, and by that condemnation, so far as it depends on himself, makes it to disappear. There is but one conscience in all moral beings. This echo in Christ of God?s judgment against sin was to re-echo in all other human consciences. This has transformed God?s love of compassion into a love of satisfaction. Holiness joins suffering to sin. But the element of reparation in the Cross was not in the suffering but in the submission. The child who revolts against its punishment has made no reparation at all. We appropriate Christ?s work when we by faith ourselves condemn sin and accept him.?
If it is asked whether this is not simply a suffering for his own sin, or rather for his own share of the sin of the race, we reply that his own share in the sin of the race is not the sole reason why he suffers. It furnishes only the subjective reason and ground for the proper laying upon him of the sin of all. Christ?s union with the race in his incarnation is only the outward and visible expression of a prior union with the race, which began when he created the race. As ?in him were all things created,? and as ?in him all things consist,? or hold together ( <510116>Colossians 1:16, 17), it follows that he who is the life of humanity must, though personally pure, be involved in
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