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only the manifestation of his holiness, and he who thus reveals God is also subject to God?s law. The historical process, which culminated on Calvary, was the manifestation of an age-long suffering endured by Christ on account of his connection with the race from the very first moment of their sin. A. H. Strong, Christ in Creation, 80-83 ? ?A God of love and holiness must be a God of suffering just so certainly as there is sin. Paul declares that he fills up ?that which is lacking of the afflictions of Christ ... for his body?s sake, which is the church? ( <510124>Colossians 1:24); in other words, Christ still suffers in the believers who are his body. The historical suffering indeed is ended, the agony of Golgotha is finished, the days when joy was swallowed up in sorrow are past, and death has no more dominion over our Lord. But sorrow for sin is not ended; it still continues and will continue so long as sin exists. But it does not now militate against Christ?s blessedness, because the sorrow is overbalanced and overborne by the infinite knowledge and glory of his divine nature. Bushnell and Beecher were right when they maintained that suffering for sin was the natural consequence of Christ?s relation to the sinning creation. They were wrong in mistaking the nature of that suffering and in not seeing that the constitution of things which necessitates it, since it is the expression of God?s holiness, gives that suffering a penal character and makes Christ a substitutive offering for the sins of the world.?

(e) That there can be no transfer of punishment or merit, since these are personal. We answer that the idea of representation and surety-ship is common in human society and government and that such representation and surety-ship are inevitable, wherever there is community of life between the innocent and the guilty. When Christ took our nature, he could not do otherwise than take our responsibilities also.

Christ became responsible for the humanity with which he was organically one. Both poets and historians have recognized the propriety of one member of a house, or a race, answering for another. Antigone expiates the crime of her house. Marcus Curtius holds himself ready to die for his nation. Louis XVI has been called a ?sacrificial lamb,? offered up for the crimes of his race. So Christ?s sacrifice is of benefit to the whole family of man, because he is one with that family. But here is the limitation also. It does not extend to angels, because he took not on him the nature of angels ( <580216>Hebrews 2:16 ? ?For verily not of the angels doth he take hold, but he taketh hold of the seed of Abraham?)

?A strange thing happened recently in one of our courts ofjustice. A young man was asked why the extreme penalty should not be passed upon him. At that moment, a gray-haired man, his face furrowed with sorrow,

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