Satisfaction means simply that there is a principle in God?s being, which not simply refuses sin passively, but also opposes it actively. The judge, if he is upright, must repel a bribe with indignation, and the pure woman must flame out in anger against an infamous proposal. K. W. Emerson: ?Your goodness must have some edge to it, else it is none.? But the judge and the woman do not enjoy this repelling; rather, they suffer. So God?s satisfaction is no gloating over the pain or loss which he is compelled to inflict. God has a wrath, which is calm, judicial, inevitable, the natural reaction of holiness against that which is unholy. Christ suffers both as one with the ?inflicter? and as one with those on whom punishment is inflicted. ?For Christ also pleased not himself but, as it is written, the reproaches of them that reproached thee fell on me? ( <451503>Romans 15:3; cf. <196909> Psalm 69:9).

(c) In considering the exact purport and efficacy of the Mosaic sacrifices, we must distinguish between their theocratic, and their spiritual offices. They were, on the one hand, the appointed means whereby the offender could be restored to the outward place and privileges, as member of the theocracy, which he had forfeited by neglect or transgression and they accomplished this purpose irrespectively of the temper and spirit with which they were offered. On the other hand, they were symbolic of the vicarious sufferings and death of Christ, and obtained forgiveness and acceptance with God only as they were offered in true penitence, and with faith in God?s method of salvation.

<580913> Hebrews 9:13, 14 ? ?For if the blood of goats and bulls and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?? 10:3, 4 ? ?But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins.? Christ?s death, also like the O. T. sacrifices, works temporal benefit even to those who have no faith; see pages 771, 772.

Robertson, Early Religion of Israel, 441, 448, answers the contention of the higher critics that, in the days of Isaiah, Micah, Hosea and Jeremiah, no Levitical code existed that these prophets expressed disapproval of the whole sacrificial system, as a thing of mere human device and destitute of divine sanction. But the Book of the Covenant surely existed in their day, with its command: ?An altar of earth shalt thou make unto me, and shalt sacrifice thereon thy burnt offerings? ( <022024>Exodus 20:24). Or, if it is

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