025. Chapter 22: The State of Christ's Humiliation by Which He made Satisfaction for the Sins...
------------ CHAPTER TWENTY-TWO ------------ The State of Christ’s Humiliation by Which He made Satisfaction for the Sins of the Elect
Having discussed the offices of the Lord Jesus Christ, we will now proceed to consider the states wherein the Lord Jesus has administered these offices. We will do so particularly in regard to the high- priestly office which He administered in the state of humiliation by way of sacrifice, and thus meritoriously, and in the state of His exaltation by way of intercession, and thus by way of application.
There are two states: the state of humiliation and the state of exaltation. Both are joined together in the Old Testament. “He shall drink of the brook in the way: therefore shall He lift up the head” (Psalms 110:7); “When thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand” (Isaiah 53:10). This is also true in the New Testament. “Ought not Christ to have suffered these things, and to enter into His glory” (Luke 24:26); “But made Himself of no reputation, and took upon Him the form of a servant ... wherefore God also hath highly exalted Him, and given Him a Name which is above every name” (Php 2:7-9). The Incarnation of Christ: Not a Step of His Humiliation The act of humiliation relates to the person of the Lord Jesus and not to one of His natures. Being a divine Person, His entire suffering was therefore a work of divine efficacy and value. The Person of the God-man as such did not humble Himself according to His divine nature. This is impossible, since His divine nature is immutable and incorruptible. He has, however, concealed His divine glory behind His assumed humanity, so that men did not perceive Him as He was, namely, as God; and thus they had the audacity to kill Him. Therefore the assumption of the human nature as such was not a humiliation in and of itself, but rather qualified His Person to be Mediator. The God-man Christ was born in poverty, had no reputation or beauty, but had the form of a servant, that is, of the most insignificant of men, yes, of all men. Due to the sinfulness of all humanity, He was likewise viewed as a sinner and considered to be one of them. All of this truly constituted a step of the humiliation of the God-man Christ. The assumption of the human nature itself, however, considered apart from those humbling circumstances, neither did nor can constitute the essential nature of His humiliation, for:
(1) Christ, prior to His incarnation, was not yet God-man; therefore He could not be humbled as such. According to His divine nature this humiliation, properly speaking, could not take place.
(2) Furthermore, the union of the divine and human natures will continue in His state of glory -- yes, to all eternity. Thus, the incarnation itself, without these humiliating circumstances (which should not be considered here at all), was not a humiliation. It was rather a qualifying of His Person, enabling Him to be Mediator. In 2 Corinthians 8:9 we read, “Though He was rich, yet for your sakes He became poor.” The reference here is not to the fact of the incarnation, but to the humbling circumstance of poverty: “... made of a woman, made under the law” (Galatians 4:4). Here is no mention of humiliation, even though being made under the law is humiliating. This does not imply that being made of a woman is an act of humiliation. “But made Himself of no reputation, and took upon Him the form of a servant” (Php 2:7). Here His humiliation is defined, not as the assumption of the human nature, but as consisting of humble circumstances: to be in the form of a servant, and to be obedient to the Father to the very death on the cross. The State of Humiliation: His Suffering and Submission to the Law The humiliation of Christ has two elements: His suffering for the purpose of making satisfaction, and the placing of Himself under the law in order to merit salvation for His elect. His suffering can further be subdivided into His suffering of soul and His suffering in body -- to which the suffering of the soul was conjoined. According to His divine nature He neither can suffer nor has suffered.
Christ did not only suffer in His body, but especially in His soul. He did so rationally, and thus not merely by identifying and sympathizing with the suffering of the body. He who considers the suffering of the soul to be no more than a sympathizing with the suffering of the body is exceedingly ignorant. The sense of God’s wrath in the soul is the soul of suffering, even when the body does not suffer. The fact that Christ had to suffer in soul, and indeed has done so, is evident for the following reasons: First, this is so typologically. The sacrifices typified the suffering which had to come upon Christ. In the sacrifices the blood of animals had to be offered. Why the blood? The blood constitutes the soul of the animal, typifying that atonement could not be made for the souls of men except by the soul-suffering of the Surety. “For the blood is the life” (Deuteronomy 12:23); “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (Leviticus 17:11).
Secondly, this is confirmed by the prophecies. “When Thou shalt make His soul an offering for sin ... He shall see of the travail of His soul ... because He hath poured out His soul unto death” (Isaiah 53:10-12).
Thirdly, this is confirmed by the righteousness of God. The soul of man commits sin and therefore the soul also must be punished. Such a sin requires punishment commensurate to it (cf. Romans 1:27). “The soul that sinneth, it shall die” (Ezekiel 18:4). The curse -- separation from God and the wrath of God -- was threatened upon men and is due upon sin. “... indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil” (Romans 2:8-9). The soul is the subject of this suffering. In order to remove all this, the Surety had to be punished in His soul and endure soul’s distress.
Fourthly, this is confirmed by clear passages of Scripture. In Matthew 26:37-38, we read that “He began
Fifthly, in order to gain a deeper insight into His soul’s suffering, consider, in addition to these expressions of grief, the results of this sorrow.
(1) “My soul is exceeding sorrowful even unto death.” Although His human nature was supported in a superhuman and extraordinary manner, enabling Him to endure suffering of an infinite magnitude, the human nature could not have endured a higher degree of sorrow without having succumbed and died. Not only was the body unable to endure a greater degree of sorrow, but the soul was also not able to endure any more, or, if this were possible, it would so to speak have succumbed and been destroyed.
(2) “And His sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). This is neither an indisposition or weakness of nature in that perfect body, nor a physical labor which exceeded human strength. Rather, the anguish of soul so afflicted and troubled the heart that it forced blood out of the sweat pores. This did not merely consist in a bloody sweat, but great drops of blood fell from His body upon the earth.
(3) Take note here of the prayer of Christ. “If it be possible, let this cup pass from Me” (Matthew 26:39). One ought not to entertain the thought that Christ wished to be released from His mediatorship and was not willing to die for the elect. Indeed not! He did not regret the fact that He had entered into the covenant of redemption with the Father; He would rather have suffered a thousand times more. His will was not opposed to His Father’s. Nothing of the sort is true, for He surrendered His will to the will of His Father. We insignificant human beings take no delight in suffering, it being painful. We are inclined not to suffer when we consider suffering in and of itself. It may nevertheless be true that we are willing to suffer because it is the will of God, albeit with tears in our eyes. Such is much more true of the perfect human nature of Christ. He did not know in advance how bitter this cup was. He presently felt it, and His natural inclination could have no pleasure but only be repulsed by suffering as such. He presented this holy inclination to His Father and prayed for deliverance, if it were possible. He knew quite well that He had to suffer. He neither refused nor tried to avert this, for He voluntarily wished to surrender Himself to this suffering. However, according to His human nature He did not know the extent of His suffering. Therefore He prayed, if it were possible, that sin could be atoned for by less suffering, that is, by some decrease of the anguish He suffered, or by bringing it to an end, and that He would not need to die in such darkness, desertion, and with such a sense of anger and wrath, for this would be the severest degree of suffering possible. He requested that He might be delivered from such a degree of suffering, but if not, He would be satisfied that the will of God be done.
(4) The greatness of His distress is also evident from the appearance of and the comfort afforded by an angel (Luke 22:43). His divine nature did support Him, albeit in a secret manner. The Father withdrew all sense of light and favor, and fully poured out His wrath upon Him; thus He found Himself alone, being in a condition of extreme sorrow. The angel did not come to help Him endure His suffering, for he did not suffer along with Him. Rather, the angel came to encourage Him, possibly by speaking to Him about Old Testament shadows, the prophets, the glory which He would subsequently receive, the impending redemption of so many souls -- all of whom He loved -- and the glory of His Father in all this, thereby strengthening and encouraging Him. It all came to such a climax that an angel came to comfort Him!
(5) The magnitude of His soul’s suffering is also evident from His complaint upon the cross. “My God, My God, why hast Thou forsaken Me” (Matthew 27:46). He was not forsaken by His divine nature, for the hypostatic union could not be dissolved. He was also not forsaken by the love of His Father, which remained immutable. Neither was He forsaken by the Holy Spirit, with whom He had been anointed in abundant measure; nor did He complain of being forsaken into the hands of men. Rather, He complained about the withdrawal of all light, love, help, and comfort during the specific moment when His distress was at its highest and when He needed them to the utmost. When Christ uttered the word “Why,” He was not asking to know the cause, but it was instead an emotional expression of sorrow. It was not an expression of despair, for He said, “My God,” “Father.” It was rather indicative of a most comfortless, helpless, and distressful condition.
Question: What caused this extreme distress in Christ?
Answer: His suffering in Gethsemane which we have just discussed was not due to the sins of the Jews, their rejection, His pity with all the ungodly who perish, the betrayal of Judas, and the offense and contempt which would result from His suffering. He had foreknowledge of all this. It also was not due to fear of the violent and ignominious death before Him, for then He would have been weaker than many martyrs who with joy faced death and courageously endured it.
Instead, the true cause of all His soul’s suffering was first of all that He felt the full extent of what sin is, as well as what it means to be a sinner. He Himself had neither committed sin nor had known sin, for He was holy, undefiled and separate from sinners. But He had removed all sins from the elect by taking their sins upon Himself as if He Himself had committed them, thus standing in their place. He now felt what it meant to break the relationship and the covenant with God, to forsake God, to be disobedient to God, to oppose God, to sin against His law and will, and to be conscious of being a partaker of sin. To behold sin as sin, and to feel it to be such, is unbearable, even if there were no punishment upon sin. This caused David to exclaim, “Against Thee, Thee only, have I sinned, and done this evil in Thy sight” (Psalms 51:4). The Lord Jesus, who was made to be sin for us (2 Corinthians 5:21), experienced sin as sin. This was an unbearable condition in Him who loved God perfectly.
Secondly, Christ felt the full force of being separated from God due to sin. It is neither imaginable, nor can it be expressed what terror, unrest, darkness, and misery are experienced, and what a sorrowful condition it is when God in indignation fully separates Himself from a sinner, withdrawing all favor, grace, and light; forsaking, rejecting, and casting him out; leaving him over to himself -- man not being able to live without finding relief for his soul somewhere. For a man to have a soul -- a soul which cannot satisfy itself and can only be satisfied by something external to itself -- and then to have nothing and be unable to find anything for fulfilment; to miss God, who alone is the satisfaction of a rational creature; and to be empty within while weeping in total separation from God, is both unbearable and intolerable. Such will be the eternal punishment of the ungodly, “who will be punished with everlasting destruction from the presence of the Lord, and from the glory of His power” (2 Thessalonians 1:9). The elect were deserving of all this, but the Lord Jesus bore this in their place. Such sorrow of soul exceeds our comprehension.
Thirdly, Christ experienced the full force of the curse, the execution of what it is to be cursed (Galatians 3:10
Fourthly, Christ experienced the terror of the devil in full force (Luke 22:53). Due to sin, man has become the property of the devil (2 Timothy 2:26), and therefore the Surety had to endure all the attacks of the devil on behalf of His elect. The tempter tempted Him with subtlety (Matthew 4:1-25), departed from Him for a season (Luke 4:13), but came with his greatest power and severest attacks at the very end ... at the time and hour of his power. Imagine your feeling sin in all its abominableness, utterly forsaken of divine favor, sensibly experiencing the highest degree of the divine wrath and anger of God as just Judge -- and at such a moment being attacked and assaulted in the most subtle and horrible manner by the powers of hell. What an extreme state of unspeakable distress this must have been!
Such was Christ’s suffering according to His soul. Let us now also consider Christ’s physical suffering. In considering this we must understand that all of this came upon Him due to the righteous wrath of God, and that this suffering was at the same time a suffering of the soul, not merely as having sympathy, but in an immediate sense. The suffering of His body was added to increase the suffering of His soul. The elect had used their members as instruments of unrighteousness and had engaged in sin with their bodies, and thus they were worthy to also eternally suffer all manner of physical pain. In this suffering we can distinguish several steps. The Steps of Christ’s Humiliation The first step consists of His suffering prior to His baptism and entering upon His public ministry. He was born in poverty and under contemptible circumstances. He endured the painful act of circumcision upon the eighth day; He had to flee His fatherland, and as an outcast and stranger sought refuge in Egypt. He most likely labored as a carpenter (cf. Matthew 13:55; Mark 6:3), thereby submitting Himself to the sentence, “In the sweat of thy face thou shalt eat bread” (Genesis 3:19), to earn His bread. The second step covers the period from His baptism to Gethsemane. He was tempted and assaulted by His archenemy, the devil, who to the utmost of his ability did not cease to stir up everyone against Him. He was hated and despised by the Pharisees, scribes, and rulers. They deliberately sought to trap Him in His speech, hoping to find something against Him. They forbade anyone to provide lodging for Him, while commanding everyone who knew His whereabouts to report Him. Everywhere He was despised, held in contempt, contradicted, reviled, and cursed. At one time they wanted to cast Him from a steep incline, and then again they took up stones to kill Him. He lived in poverty, suffering hunger and thirst, and had no place where He could lay His head. The third step consists of the last segment of His suffering in Gethsemane; being in the hall of Caiaphas and the judgment hall of Pilate; standing before Herod; and being on the way to and upon Golgotha. In Gethsemane He was immersed in the suffering of soul related earlier. He fell on His face, prayed, sweat blood, and was betrayed by His own disciple which was an unbearable shame and defamation! He was forsaken by all His disciples, captured by enemies and officers, bound roughly, and led as a murderer to the judge. As a criminal He was brought before the ecclesiastical tribunal in the hall of Caiaphas, accused by false witnesses, struck upon the mouth by a servant, condemned to death as a blasphemer, mocked by wicked servants, and spit upon and hit in the face. Then He was delivered to the Gentile, Pontius Pilate, vehemently accused, sent to Herod, clothed in a garment for which He was ridiculed, led along the streets of Jerusalem as a fool, and delivered again to Pilate. He was put on par with a murderer; His death was demanded by the people; He was scourged mercilessly, crowned with thorns, and delivered to be crucified. As a condemned one, He was led out of the city bearing His cross. Upon Golgotha, the place of gallows, He was nailed to the cross and as a cursed one He was lifted up between heaven and earth, and placed between two murderers before the eyes of thousands of people. In His thirst He received vinegar mingled with gall to drink. In this state of misery He was ridiculed; stinging words penetrated His very heart and even the light of the sun was taken from Him. For three hours He hung in darkness; He died while experiencing the oppressing wrath of God. Behold the Man of sorrows! Can any manner of sorrow, contempt, and ridicule be imagined, with which the Lord Jesus was not afflicted? In this manner the Prince of life was killed, and the Lord of glory was crucified. The fourth step pertains to His burial. After the Lord Jesus had given up the ghost, a servant pierced His side and with his spear penetrated His very heart, resulting in blood and water flowing out of this wound. Joseph of Arimathea -- a rich, good, and righteous man, as well as an honorable counselor -- and Nicodemus, having requested and received permission from Pilate, took the body of Jesus. After wrapping it in fine linen with one hundred pounds of spices, they laid the body in a new grave which was hewn in a rock and closed it off with a large stone. He, who prior to this had been mocked and despised of men, was now removed from their view as one unfit to be viewed by them.
Christ’s Descent into Hell In the twelve Articles of Faith it is written that He was buried and descended into hell. Even though the articles of faith agree with the Word of God in every detail and are the truth, this wording is nevertheless not recorded in Scripture in this context, but has been composed by men and accepted by the church as such. Therefore we need not regard the wording as if it were inspired by the Holy Spirit. But it does raise the question: Must these phrases be considered as referring to one and the same matter, or must each be understood as pertaining to a different matter?
We deem them to be essentially one in meaning, since:
(1) These two expressions were not placed together in the original Articles of Faith; some used either one or the other. At the council of Nicea, held in AD 325, it was only stated, “buried” or “laid in the grave.” In the Athanasian Creed it only reads, “descended into hell.”
(2) The two phrases have one and the same meaning, for the Hebrew word sheol, and the Greek word hades, refer either to places deep under the surface of the earth, the grave, or the domain of the dead. The latter means “being put beneath the surface of the earth in a pit or a grave.” Since the place of the damned and the devils is below and the place of those who are glorified is above, this location is thus denominated as such. This agrees with the fact that our word “hell” originates from the word “hollow.” For the same reason mentioned above we call the place of the damned “hell,” for “hell” is still called “hol” in the Frisian dialect. Thus, even though the place of the damned is called sheol (hades), it nevertheless in its original meaning referred to a pit, grave, or hollow cavity. For this reason we deem “being buried” and “descending into hell” to mean one and the same thing.
Although only one of these phrases was used originally, they have been conjoined at a later date and are interpreted as each having a different meaning. It is fitting that one understand “was buried” to refer to His lying in the grave, and “descended into hell” to refer to the suffering of Christ’s soul.
Roman Catholics are obviously in error when they consider the descent into hell as a step of Christ’s exaltation. They also understand by this that Christ, having died, went with respect to His soul, either to the place of the damned or to an ornate dwelling place for the deceased saints of the Old Testament in order to deliver their souls from this place. Instead, Christ’s soul went immediately to heaven. He commended it into the hands of His Father (Luke 23:46) and said to the murderer, “Today thou shalt be with Me in Paradise” (Luke 23:43). The texts which are produced to support this error do not prove anything. “... His soul was not left in hell, neither His flesh did see corruption” (Acts 2:31). The word sheol which is found in Psalms 16:10, and the word hades found in this text, both signify “the grave” in their primary meaning. This is the case here and is also evident from what follows: it saw no corruption, that is, it did not decay as a body normally would in the grave. The word “soul” is here used figuratively, referring to the person, and more particularly to that part which is naturally inclined to decay, namely, the body; the soul does not enter the grave. If one understands this hell to be the place of the damned, the souls of the forefathers were not there, but were in heaven. According to their own view they would not be in the place of the damned, but in a purgatory.
Also 1 Peter 3:19 does not afford proof. “By which also He went and preached unto the spirits in prison.” The words “by which” refer to the antecedent, “quickened by the spirit.” The word “spirit” does not refer to the soul of Christ, for He was not resurrected by His soul. Thus, this text yields no proof. The Spirit by which He came and went is His divine nature, by which he made Himself alive. In this nature He spoke with Abraham, Isaac, Jacob, Noah, and the other prophets, it being stated in 1 Peter 1:11 that the Spirit of Christ was in them. By the prophets He caused men to be exhorted, rebuked, and warned, so that He preached by means of those prophets who spoke by His Spirit. Mention is made in this chapter of Noah and the flood, and of people who then were disobedient and did not repent upon Noah’s preaching by the Spirit of Christ (1 Peter 3:20). The ungodly who died were cast -- not in body but in soul -- into this prison, that is, into hell, the place of the damned, being condemned and rejected not according to body but to the soul, which is a spirit. The soul, being the rational spirit of man, is the object towards which preaching is directed, and is the primary and immediate subject of sin and disobedience. The soul, being immortal, is destroyed in hell (Matthew 10:28). The meaning of the text cited is that Christ, by His Spirit, preached through Noah unto the people who were then disobedient, and who, according to the body, were killed in the flood, and according to their soul or spirit were cast into hell where they still are in prison.
All the Suffering of Christ Atoning in Nature
Christ had to endure all the aforementioned suffering in fulfillment of the ceremonies and prophecies. This suffering in its entirety atoned for the sins of the elect -- not merely His suffering on the cross during the three hours of darkness. Such a limitation is not found in the Word of God. This is evident for the following reasons:
First, whenever Scripture speaks of the satisfaction of Christ, it refers to His suffering in general without any exceptions and limitations as far as time or substance is concerned. “For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18). Who would be so bold that he would dare to selectively place a limitation on His suffering?
Secondly, Christ did not only suffer during the three hours of darkness, but also prior to this. His suffering according to soul and body in Gethsemane was thus also of an atoning nature. “And with His stripes we are healed” (Isaiah 53:5). He already hung on the cross prior to this darkness. Is not the crucifixion of the Lord of glory also of a satisfying nature? (1 Corinthians 2:8). This is also true for His poverty. “Yet for your sakes He became poor, that ye through His poverty might be rich” (2 Corinthians 8:9). Since His suffering prior to this darkness renders satisfaction, it cannot be limited to the three hours of suffering.
Thirdly, from the very beginning Christ was already the Lord’s Christ (Luke 2:42), High Priest, King (Isaiah 9:6), and Savior (Luke 2:42). At the age of twelve He was doing His Father’s business (Luke 2:42
Objection #1: It is written, “I will remove the iniquity of that land in one day” (Zechariah 3:9).
Answer: (1) One ought then at least to include all that Christ suffered on that last day and not limit it to three hours.
(2) On one day He accomplished everything that was subservient to the elimination of sin. All this had to be finished before He had fully satisfied and paid to the very last penny.
Objection #2: Frequently reference is only made to the crucifixion of Christ.
Answer: (1) There is also frequent reference to other elements of His suffering.
(2) The crucifixion of Christ is most frequently mentioned since it is the greatest, final, and most public element of His suffering.
(3) On the cross He suffered both prior and subsequent to the darkness, and thus one cannot limit His suffering to three hours.
Concerning this suffering, three matters need to be considered in more detail: This suffering truly satisfies, perfectly satisfies, and satisfies for the sins of all the elect and for them only. The Veracity of Christ’s Satisfaction
First of all we state that Christ by His suffering has in essence and truth on behalf of God’s children satisfied the justice of God relative to their sins. The Socinians deny this. We maintain that Christ is not only a Savior because He revealed the truth and the way of salvation, confirmed this by His miracles and His death, was an example for us in His holy life, etc. and thus suffered and died to the benefit of man. Instead, we maintain that Christ as Surety has taken the place of His elect, taking upon Himself all their sins; that is, original as well as actual sins committed both prior to baptism and conversion and to the very last moment of their lives. On their behalf He Himself has borne the punishments which they deserved, and thus has completely, essentially, and truly satisfied the justice of God without overlooking any sin or by accepting a part as being equivalent to the whole. On the basis of this satisfaction and His merits, He delivers them from all punishment, temporal and eternal. This is the cardinal point and distinctive of Christianity. He who errs here and denies this truth cannot be saved. This truth is confirmed by the following proofs.
First, this is proven by the necessity of satisfaction. God, due to His majesty, holiness, justice, and veracity, cannot allow sin to remain unpunished. He cannot receive the sinner in grace, nor grant salvation unto him, without perfect satisfaction of His justice by the bearing of deserved punishment. Man cannot make satisfaction. It is consistent with the justice of God, however, that this can be accomplished by a qualified Surety; and since the Lord Jesus is such a Surety, Christ has truly, essentially, and perfectly made atonement by His suffering and death. The first is true as has been proven in chapter 17, and it thus follows that the second is also certain and true.
Secondly, this is proven by the Suretyship of the Lord Jesus.
(1) It has previously been proven that the Lord Jesus is Surety, which is evident from the following texts: “By so much was Jesus made a Surety of a better testament” (Hebrews 7:22); “The Lord hath laid on Him the iniquity of us all. He was oppressed, and He was afflicted” (Isaiah 53:6-7). It is a known fact that a surety takes the place of another, be it that he is a fidejussor, one who is obligated to pay when a debtor cannot pay, (which in this case no sinner is capable of doing); or be it that he is expromissor, who first of all takes the debt upon himself, makes payment as if it were his own, and releases the debtor from all obligations. Paul made himself such a surety on behalf of Onesimus towards Philemon (Philemon 1:18-19). Jesus, being Surety, has taken their place, however, and paid the debt on their behalf.
(2) This is also confirmed by such texts in which the words anti and huper are to be found. “Even as the Son of man came ... to give his life a ransom anti, for many” (Matthew 20:28); “Who gave himself a antilutron, that is, ransom for all” (1 Timothy 2:6). It is undeniably true that the word anti means “to take someone’s place.” “Archelaus did reign in Judaea anti, in the room of his father Herod” (Matthew 2:22); “An eye anti for an eye” (Matthew 5:38); “For her hair is given her anti for a covering” (1 Corinthians 11:15); “Will he anti for a fish give him a serpent” (Luke 11:11). Also the word huper means “in someone’s stead.” “For scarcely huper for (that is, in stead of) a righteous man will one die” (Romans 5:7). Thus, Christ died for, and on behalf of, the sinner. “... but delivered Him up for us all” (Romans 8:32); “Who gave Himself for us, that He might redeem us from all iniquity” (Titus 2:14); “... that He by the grace of God should taste death for every man” (Hebrews 2:9); “For Christ also hath once suffered for sins, the just for the unjust” (1 Peter 3:18). In these texts the word huper is found. It is thus very clear that Christ, as Surety, has suffered on behalf of sinners and has made satisfaction for their sins. This is also confirmed in Isaiah 53:4, “surely He hath borne our griefs, and sebalaam carried our sorrows.” This word means “to carry with great difficulty,” “to bear a burden upon one’s shoulders.”
Thirdly, this is evident from the high-priestly office of the Lord Jesus discussed in chapter 20. [p. ###539] According to Scripture, Christ is High Priest (cf. Hebrews 2:17
Fourthly, this is evident from the price that was paid. The suffering of Christ is referred to as a ransom: “... to give his life a lutron ransom for many” (Matthew 20:28); “Who gave himself a antilutron ransom for all” (1 Timothy 2:6). He is called “redemption,” that is, a sacrifice unto redemption. “In whom we have apolutrosin redemption through His blood, the forgiveness of sins” (Ephesians 1:7). He is called a “propitiation.” “Whom God hath set forth to be a hilasterion propitiation through faith in his blood” (Romans 3:25); “He is the hilasmos propitiation for our sins” (1 John 2:2). These words have a strong emphasis, and signify a redemption, an atonement -- the manner of accomplishment not being a matter of indifference but referring to that which must occur by payment for someone’s redemption. If the suffering of Christ is such a price and ransom, it is truly sufficient and thus also atones. Add to this the texts in which the Greek words have special emphasis, as well as those which state plainly that the redemption of man occurs by the blood of Christ, it being the price paid: “Forasmuch as ye know that you are redeemed with the precious blood of Christ” (1 Peter 1:19); “For ye are bought with a price” (1 Corinthians 6:20); “For Thou wast slain, and hast redeemed us to God by Thy blood” (Revelation 5:9). Thus, we are redeemed, not by a mere release as a lord grants freedom to his slave or as prisoners of war are exchanged or released, but by a transaction in which payment is made of proper value. Such is true for the suffering of Christ.
Fifthly, it is evident from the fruits of the suffering and death of Christ. By the suffering and death of Jesus Christ real satisfaction has been made and peace has been established between God -- whose justice has been satisfied -- and the sinner. Scripture states this emphatically and clearly: “When we were enemies, we were reconciled to God by the death of his Son” (Romans 5:10); “Who hath reconciled us to Himself by Jesus Christ ... to wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them” (2 Corinthians 5:18-19); “And that He might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Ephesians 2:16). Not only did Christ make those two -- Jews and Gentiles -- one, and thus reconcile them to each other, but He has reconciled both with God. “And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath He reconciled” (Colossians 1:20-21). He not only has brought about reconciliation between all His elect, that is, those who are in heaven and upon earth, but He has also reconciled them to Himself, and thus they all have peace with God through the blood of Christ. There was enmity between God and man. God hates the sinner (Psalms 5:5); men are children of wrath (Ephesians 2:15; Christ removes this enmity (Ephesians 2:15); He delivers men from the wrath of God (1 Thessalonians 1:10); He reconciles them with God (Romans 5:10); and He brings them to God (1 Peter 3:18). He does not do this by merely pointing out the way of conversion to them, but through His blood as the ransom. Thus, Christ has essentially, truly, on behalf of sinners and by His suffering and death satisfied the justice of God.
Even though the proofs mentioned above are very convincing, we shall seek to remove some objections in order that there be no reason that anyone should be hindered from receiving this truth.
Objection #1: God was not angry towards men, but rather loved them (cf. John 3:16; Titus 3:4). God is also not said to be reconciled, but rather that man is reconciled, which is the result of 1) man’s conversion to God, 2) gracious acquittal, and 3) the intervention of a Mediator -- and thus not due to the bearing of punishment, satisfaction of divine justice, and removal of wrath.
Answer: (1) It is clearly contrary to the Word of God to say that He is not angry with sin. “For thou art not a God that hath pleasure in wickedness ... Thou hatest all workers of iniquity ... the Lord will abhor the bloody and deceitful man” (Psalms 5:4-6). “God is angry with the wicked every day” (Psalms 7:11); “For the wrath of God is revealed from heaven against all ungodliness” (Romans 1:18); “We ... were by nature the children of wrath, even as others” (Ephesians 2:3).
(2) God loves humanity, but not with a love of delight, for in men there is nothing but sin, and they are the enemies of God (Romans 5:10). Rather He loves men with a love of benevolence which He manifested in the giving of the Mediator. As sinners, His elect were children of wrath; but as His elect, God loved them with benevolent love.
(3) It is contrary to God’s Word to maintain that not God but man was reconciled. Did man receive something from God so that man in turn could have God be reconciled with him? Is man the one who has been satisfied? Instead, God was provoked to anger (man being the cause of this), God’s wrath was appeased, God received the ransom, and the appeasement of God’s wrath was to the benefit of the elect, who due to this paid ransom are received in reconciliation.
(4) It is nowhere recorded in Scripture that this reconciliation comes about by way of conversion. It is self-evident that conversion is not the same as atonement. Everywhere in Scripture reconciliation is attributed to the passion of Christ, as we have abundantly shown above. Acquittal does not occur apart from the satisfaction of divine justice, but on the basis of satisfaction. This acquittal and manifestation of grace take place toward men who have contributed nothing towards this satisfaction.
(5) Reconciliation does not come about by mere intercession and intervention, since the satisfaction made by the bearing of punishment is the basis for intercession. In order for Christ to enter into the sanctuary, He had to do so by His own blood (Hebrews 9:12). John therefore joins these two principles together. “We have an Advocate with the Father, ... and He is the propitiation for our sins” (1 John 2:1-2).
Objection #2: The word “satisfy” does not occur in Scripture (in regard to Christ’s work), and therefore one cannot prove that satisfaction has been made.
Answer: Even if the letters of that word do not occur, for a rational person it will be sufficient if the matter itself is expressed clearly and transparently. Scripture states that Christ has restored that which He took not away (Psalms 69:4), that He has given His soul as a ransom for many (Matthew 20:28), for all (1 Timothy 2:6), that in Him we have redemption (or a sacrifice unto redemption) (Ephesians 1:7), and that He is a propitiation for our sins (1 John 2:2), etc. Is not this the equivalent of making satisfaction? It does not matter whether one uses these words or the word “satisfy.”
Objection #3: If Christ has made satisfaction for us, He has also made atonement for Himself, which is an absurdity.
Answer: Even though making payment on one’s own behalf cannot really be associated with a transaction in which righteousness is acquired by way of exchange, this can very well be true of avenging righteousness. Why would a judge, who himself has done wrong, not be able to condemn himself and bring judgment upon himself? Would it be against all rhyme and reason if a judge, whose son has committed a crime and forfeited the right to both of his eyes, would cause one eye of his son and one of his own eyes to be put out? What I have just stated applies to human justice. Here the matter is both clear and transparent, however, for it is God who says that Christ by His suffering and death has removed the enmity between God and man, and reconciled man to God (Romans 5:10), has made peace (Colossians 1:20), and has brought man to God (1 Peter 3:18). This is therefore the end of all argument. He who wishes to understand this clearly should recognize that Christ as God-man and as Surety, did not make satisfaction to Himself but to His Father. When we consider Him as being coessential with the Father, as being of divine essence, then He indeed, as Surety, has made payment to God and thus to Himself, being both God and man. You must make a distinction between essence and personhood: the Father is one Person, and the Son is another Person. In doing so the difficulty will be cleared up.
Objection #4: In order for Christ to make satisfaction He had to suffer all that the sinner deserves. This means that He would have to suffer eternal damnation, be eternally in hell, and be in a state of despair. Christ did not suffer all this, however, and thus He has not made satisfaction.
Answer: (1) Christ did indeed suffer eternal damnation, for eternal damnation, death, and pain consist in total separation from God, in the total manifestation of divine wrath, and all of this for such a duration until the punishment upon sin was perfectly and satisfactorily born. However, Christ has suffered all this to the fullest extent, as has been demonstrated earlier. He suffered as long and in such a measure until He could say, “It is finished” (John 19:30), and “I have finished the work which Thou gavest Me to do” (John 17:4).
(2) Christ did not need to be locally in hell, for this does not belong to the essence of eternal damnation.
(3) His suffering did not have to be endless or eternal in duration. Man is subject to this due to his inability to endure punishment exhaustively and at the same time restore himself into a state of perfection. Consequently man would have to remain subject to it until he would make full satisfaction, which could not occur to all eternity. Since, however, the Surety has suffered everything to the most perfect degree and with utmost exertion, that is, as much as was necessary to satisfy divine justice, and since He fulfilled the demands of the law by His perfect obedience, it was neither possible to extend His suffering any further, nor “that He should be holden of” death (Acts 2:24).
Additional Objection: Christ’s human nature, in which He suffered, was finite and thus was not capable of bearing infinite wrath. Consequently His suffering was not sufficient to atone for sin which merits eternal punishment.
Answer: We cannot determine to what degree Christ’s human nature was fortified, but it always remained finite. In this nature Christ endured a total being forsaken by, and the full wrath of, the infinite God against whom the elect had sinned. One should note, however, that it was not the human nature which suffered, but the Person according to this nature, and since the Person is infinite, all that He suffered was of infinite efficacy and value.
Additional Objection: If the suffering of Christ was of infinite efficacy because He who suffered is infinite, then such would be true by virtue of having respect for His Person. This God will not do according to Romans 2:11. Thus, the atonement was sufficient by accepting a part as being equivalent to the whole -- this in view of the Person, but not because the nature of the punishment was such that it could match the deserts of sin.
Answer: To respect a person is to be moved to bestow upon that person some favor in response to some external circumstances or qualities. In this case, however, the word “person” does not refer to man himself as the object of activity. Such an argument does not hold here since the reference is to the Person Himself, rather than to the qualities which would motivate to respect or not to respect. This is also not a case where part is accepted as being equivalent to the whole, since the punishment is such that it deals fully with sin. Neither esteem nor consideration for His Person rendered the suffering of Christ sufficient; rather the suffering of this infinite Person was sufficient and infinitely efficacious due to its intrinsic, true efficacy and value. The rank of the person against whom a crime is committed proportionally aggravates the crime and determines the severity of the punishment. For why is it that he who hits the king in the face is worthy of death, and he who hits a beggar is not worthy of this? Is it not due to the rank and worthiness of the person? Likewise the suffering of punishment for the crime endured by a king is of greater worth and satisfaction, even if he suffers less, than that of a beggar who has committed the same crime and physically suffers more pain and shame. Such is the case here. Since the Person against whom men have sinned is infinite, sin indeed demands infinite punishment, and since the Person who bears the punishment is infinite, the satisfaction is indeed infinite as well, that is, fully sufficient.
(4) Christ also did not need to despair. He could not suffer this since despair is sin, and is not the essence of eternal punishment, but is due both to the unbearable suffering of a miserable creature and a being deprived of all means to ever be delivered. All this does not apply to Christ, since He was able both to bear the punishment and overcome His suffering.
Objection #5: Even if Christ had made satisfaction, it could only be of value for one person and not for all.
Answer: Scripture states that this one Christ has made satisfaction for all (cf. Romans 5:18; 1 Timothy 2:6; Hebrews 2:9). One rich man can deliver many slaves. A king can take the place of many prisoners and deliver them as such. Thus, an infinite Person can make satisfaction for many.
Objection #6: If Christ has made satisfaction for us, we must thank Christ more for our salvation than God the Father.
Answer: This is incorrect logic, for everything proceeds from the Father who has ordained and given the Son.
Additional Objection: Then we need neither to keep ourselves from sin nor practice virtue, since all sin has been paid for and salvation has already been merited.
Answer: This objection reveals total ignorance concerning both the nature of a redeemed person and the nature of grace. “And every man that hath this hope in Him purifieth himself, even as He is pure” (1 John 3:3). Sin is impurity, and therefore those that have been purified hate and flee from it as it is contrary to the regenerated nature. Holiness is their life and joy, and therefore they pursue it. They do not practice virtue to merit heaven, but to thank, serve, and magnify the Lord and to follow in this delightful and plain way until they may possess this merited salvation.
Additional Objection: It is inconsistent with the mercy and power of God to insist upon the satisfaction of Christ. God was either not willing to save the sinner without satisfaction -- which would be contrary to His mercy -- or He was unable, which would be contrary to His power.
Answer: If God could have saved the sinner without the satisfaction of Christ, it would have been inconceivably merciless of God to cause the holy Christ to suffer so much and so severely. Nevertheless, if God does not save the most abominable and stiffnecked sinner who dies in his sin without the least manifestation of sorrow, then this would be either because He is not willing, which would be contrary to His infinite mercy, or because He is not able, which would be contrary to His omnipotence. Coming to the point, power is not the issue here, but justice and holiness which cannot tolerate that sin should go unpunished. Since His justice will not tolerate unpunished sin, He is also not willing to do so, for His will is in harmony with His nature. It is not an act of mercy to violate justice; instead, His power and mercy are exceedingly magnified by saving the sinner on the basis of Christ’s satisfaction. “To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved” (Ephesians 1:6); “He hath shewed strength with His arm” (Luke 1:51).
Thus we have confirmed the veracity of the satisfaction rendered. The Perfection of Christ’s Satisfaction The second thing we must consider concerning the suffering and death of Christ is the perfection of the satisfaction of Christ. We must do so especially in defense against Roman Catholics and Socinians. Four things must be noted here:
(1) that Christ’s satisfaction is so perfect that the notion that a part was accepted as being equivalent to the whole or that some sins were overlooked is unacceptable;
(2) that other satisfaction is neither to be added to this nor can be added;
(3) that the satisfaction does not only pertain to sins committed prior to baptism, but rather that satisfaction has been made for all sins, great and small;
(4) that satisfaction was not only made for all incurred guilt, but also for all punishment due. All these matters are clearly evident from what we have stated concerning the doctrine of satisfaction, so that proof is no longer needed. In order that no hiding-place be left unsearched, however, we shall consider each point individually. The suffering of Christ itself, when considered in its essential nature, is such a perfect suffering that the notion of a gracious evaluation, that is, acceptance of a part as being equivalent to the whole, is nonexistent and cannot be entertained. This is evident for the following reasons:
First, if the avenging justice of God as Judge is so impeccable that it cannot be satisfied except by the exhaustive bearing of deserved punishment, and if the Lord Jesus has satisfied this impeccable justice, then His satisfaction is so perfect that the very last penny has been paid. In no wise was any sin overlooked, nor did a gracious acceptance of a part as being equivalent to the whole occur. The first proposition has been proven to be true in chapter 18, as well as earlier in this chapter, and therefore the second proposition is also true.
Secondly, the Surety who has made the atonement is infinite in His being, majesty, holiness, and righteousness. Would such a Person become a Surety and leave something undone which He neither could nor was willing to pay? Since He is infinite, His entire suffering is consistent with His nature and therefore is of infinite (that is, of perfectly sufficient) efficacy. This we have briefly demonstrated above.
Thirdly, this is also confirmed by Hebrews 10:14, “For by one offering He hath perfected for ever them that are sanctified.” What has been left undone? What has been overlooked? Nothing! The suffering of Christ is so perfectly sufficient that the notion that satisfaction by men by way of suffering (either in this life or hereafter in a fabricated purgatory) is necessary, neither can nor may be entertained.
First, satisfaction made for men by way of personal suffering is either necessary or not. If it is necessary, then Christ is not a perfect Savior, which He most certainly is. “Wherefore He is able also to save them to the uttermost that come unto God by Him” (Hebrews 7:25). If such suffering is not necessary, it also is insufficient, for Scripture makes no mention of this at all, and Christ has made atonement with one sacrifice (Hebrews 10:14); therefore nothing can be added to this.
Secondly, the suffering of Christ is so efficacious that it results in the complete removal of sin, complete forgiveness, and complete perfection.
(1) It completely removes all sin: “... He had by Himself purged our sins” (Hebrews 1:3); “How much more shall the blood of Christ ... purge your conscience from dead works to serve the living God” (Hebrews 9:14).
(2) It results in complete forgiveness: “In whom we have redemption through his blood, the forgiveness of sins” (Ephesians 1:7); “... through His Name whosoever believeth in Him shall receive remission of sins” (Acts 10:43); “For I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:34).
(3) It results in the complete restoration of the elect: “... so by the obedience of one shall many be made righteous” (Romans 5:19); “... that we might be made the righteousness of God in Him” (2 Corinthians 5:21). If Christ’s suffering is so perfect, what remains to be added? What could be fabricated as a supplement to it?
Objection: The suffering of Christ is applied to us through our suffering, and thus it is necessary for application.
Answer: Our suffering would then not be a satisfaction, which is nowhere to be found in Scripture. Application occurs through faith (Romans 5:1). He who maintains that Christ has merited so that we can merit ourselves, should know that Scripture makes no mention of this whatsoever, and thus this is a fabrication and invention of men. What would men have to merit if Christ has merited all that is to be merited? Man, by meriting it again would fully undo His merits. This would be tantamount to accusing God of unrighteousness, who would then demand a twofold punishment for the guilt of sin. The suffering of Christ is so perfect that He not only made satisfaction for sins committed prior to baptism, but also for original and all other actual sins--great and small, from the most extensive sin to the least, and from sins committed from the beginning to the end of life: “The blood of Jesus Christ His Son cleanseth us from all sin” (1 John 1:7); “Who forgiveth all thine iniquities” (Psalms 103:3); “... having forgiven you all trespasses” (Colossians 2:13). Which sin then remains? For which sin will man make payment? “All sin” is an all-inclusive statement.
Christ’s suffering is so perfect, that He not only made satisfaction for eternal but also for temporal guilt and punishment; thus He not only has removed temporal guilt, but also temporal punishment.
First, it is contrary to justice and reason that punishment should remain after removal of guilt. Sublata causa tollitur effectus: If the cause is removed, the effects are removed; these two are inseparable. What benefit would be derived from deliverance of guilt if the punishment remains? If a field commander forgave a soldier his guilt, and then hanged him, what good did this forgiveness do him? Such a view makes a mockery of the satisfaction of Christ, for then He would have made satisfaction for guilt without purpose.
Secondly, Christ would then not be a perfect Savior, for there would be something for which He would not have made satisfaction.
Thirdly, it is contrary to the justice and mercy of God to punish after guilt has been removed, and this would be equivalent to punishing a perfect person who was not deserving of this.
Fourthly, Scripture states very clearly that punishment ceases upon forgiveness of guilt. “Be of good cheer; thy sins be forgiven thee. For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house” (Matthew 9:2
Objection: A murderer, converted in jail, has the forgiveness of sin, but is punished with death. Thus, the punishment remains even if guilt has been forgiven.
Answer: As far as God is concerned this is not a punishment, that is, for the making satisfaction for sin, but rather as far as men are concerned who must act according to established law. Various objections are made to this truth which need to be answered.
Objection #1: “Thou answeredst them, O Lord our God: Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions” (Psalms 99:8). Behold, there was forgiveness, while yet vengeance was taken of the inventions of Moses and Aaron.
Answer: The reference concerning forgiveness and punishment here does not relate to Moses and Aaron. The word “their” refers to the people of Israel. In this psalm Moses and Aaron are presented as priests and intercessors (vs. 6). God gave testimony concerning them that they had kept His ordinances (verse 7). They did not pray here for the forgiveness of their own sins, but God here indicates the efficacy of their intercession for Israel, as He had threatened several times to destroy Israel due to its wickedness (cf. Exodus 30:10). The answer was a fruit upon their prayer. To forgive was not to destroy Israel (as God had threatened to do), but to preserve them as His people. To nevertheless take vengeance was to visit them with plagues, not holding them entirely guiltless. God thus revealed His righteousness by causing many tribulations to come upon that people, in the majority of whom God found no pleasure. Thus, the reference here is not to the forgiveness of guilt while maintaining punishment, but to the degree in which punishment was meted out.
Additional Objection: “Thus saith the Lord, Behold, I will raise up evil against thee ... the Lord also hath put away thy sin” (2 Samuel 12:11
Answer: This evil was not a punishment, but a chastisement.
Objection #2: “... and fill up that which is behind of the afflictions of Christ in my flesh” (Colossians 1:24). Behold, here we have that which is left behind of the afflictions of Christ. Thus, Christ did not satisfy for these, but left them for others. Paul suffered and fulfilled these for the benefit of the congregation.
Answer: (1) Christ has left nothing undone, but has completely finished everything as is evident from John 17:4 and John 19:30.
(2) The “afflictions of Christ” do not refer to Christ’s suffering, but to the afflictions Paul had to endure as a result of preaching and confessing Christ, here referred to as the cross of Christ (Php 3:18). Paul never used the word “affliction” to refer to the suffering of Christ.
(3) The residual effects of the afflictions of Christ do not constitute a suffering of the same sort, as they are not atoning in nature. Rather, these are the tribulations which Christ had foretold would come upon them for His Name’s sake, and would remain the portion of the church. Paul “filled them up,” that is, he bore them on behalf of the congregation. He did not do this to make satisfaction on her behalf, for if there were something remaining for which satisfaction was to be made, then he and each member of the church would have had to do so for himself. “None of them can by any means redeem his brother, nor give to God a ransom for him” (Psalms 49:7). However, in this respect nothing had been left undone. Paul, however, suffered for the congregation in order to establish them in the truth by his steadfastness during suffering, and to exhort them also to follow his example to endure all suffering for Christ’s sake. “And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear” (Php 1:14).
Objection #3: “Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor” (Daniel 4:27).
Answer: (1) This text does not speak of suffering, and therefore is not applicable here.
(2) The reference here is to an unbelieving heathen, while the point in question relates to the temporal punishments inflicted upon believers.
(3) It is stated here that sins must be broken off, that is, they must be refrained from, and opposite virtues are to be practiced. This is therefore an exhortation to repentance rather than to pay for sin and thus satisfy for them. It thus remains certain that the suffering of Christ is efficacious, not only for the payment of guilt but also for eternal and temporal punishments. The Extent of Christ’s Satisfaction: Particular or Limited
We now must consider the third aspect of Christ’s suffering: the limitation of the satisfaction of Christ for the elect only. Here we must do battle against Roman Catholics, Arminians, and Amyraldians. The question is not whether all men will be saved, nor whether Christ’s death could have been efficient for all if He had so willed it. The question is also not whether Christ became substitute for all men, taking upon Him all their original and actual sins and thus satisfying the justice of God for them all, thereby bringing them all into a reconciled state, granting them the right and possession of eternal felicity.
Rather, the question is: (1) Whether Christ by His suffering and death has atoned for original sin, and thus has brought the entire human race into a reconciled state.
(2) Whether Christ made satisfaction for original sin and for all actual sin committed prior to baptism, which is the view of the Roman Catholics.
(3) Whether it might be proposed that Christ had the salvation of men in view, to make them partakers of it -- His objective being only to satisfy the justice of God in order to enable God to transact with men concerning their salvation in a manner pleasing to Him. This would then either be by way of a new covenant of works, or by grace, replacing the law with faith, so that Christ would achieve His goal even if not one person were saved. Christ would thus have died for everyone, that is, for the entire human race, and would have merited restoration in the state of grace, thus acquitting them from guilt and punishment due to original sin. This means that Christ’s death would be sufficient for this, not only due to its inherent efficacy, but also due to it being sufficient indeed. Christ would thus have merited salvation, but He would not have applied all of it. Since God has determined that faith, conversion, and good works are to be the cause of man’s salvation, and since man has the power to fulfil these conditions but does not do so, salvation is not applied to all men. Such are the sentiments of the Arminians.
(4) Whether Christ has died for all men upon condition of faith and repentance; and since man is unable to fulfil these conditions, God by a different decree has determined to grant faith and conversion to some and thus save them through Christ. These are the sentiments of the Amyraldians. Such is the variety of sentiments and therefore we have presented them individually.
We maintain, however, that Christ, in conformity to His Father’s and His own objective, has become the Substitute only of some -- the elect, and not for others. He has truly taken upon Himself as Surety all their sins (original as well as actual) which have been committed from the beginning to the end of their lives, and by His suffering has made satisfaction for both temporal and eternal guilt and punishment. He has so perfectly delivered all the elect, and them only (to the exclusion of all others), granting them in actuality the right and possession of eternal felicity, as if they themselves had perfectly satisfied the justice of God for their sins and had perfectly fulfilled all righteousness. Thus, Christ will most certainly apply to them the salvation which He has merited only for them.
We therefore reject the first propositions mentioned above as errors which reverse the very nature of the work of redemption. However, that which is comprehended in the last paragraph above we embrace as divine truth, deeming it to be full of comfort and to the glory of God. This is evidenced by the following considerations:
First, Christ has suffered as Surety, becoming the Substitute for those for whom He suffered, taking upon Himself all their sins; that is, original sin and the actual sins committed from the beginning to the very end of their lives. Thus, by His suffering and death, He satisfied the righteousness of God on their behalf, removed all temporal and eternal guilt and punishment, merited eternal life for them, and made them heirs of eternal salvation. The others do not perceive it as such; otherwise they would not promote universal redemption. They understand the suffering of Christ to have an entirely different meaning, one being of this opinion, and the other having that opinion, as we have expressed in the questions previously proposed. If, however, the suffering of Christ is to be understood in the manner we have just stated, others will readily have to admit that Christ did not make satisfaction for all men. It is, however, in harmony with divine truth that Christ’s satisfaction is such. This we have clearly and lucidly demonstrated a bit earlier in this chapter. This being infallibly true, it follows that Christ did not make satisfaction and die for all men. All men, never having been in such a state of felicity, will not attain to it. They will not all be saved, but many will suffer eternal damnation, which could not be true if all guilt and punishment temporally and eternally had been atoned for and if they had been made heirs of eternal salvation by the meritorious suffering of Christ. God is just and will neither punish where guilt is absent nor refuse what has been merited.
Secondly, Christ’s high-priestly office consists of sacrifice and prayer. These two elements are inseparable. It was not sufficient for the High Priest to sacrifice only, but he had to proceed into the sanctuary, and he could only enter this sanctuary with the blood of the sacrifice. This is true for the entire priestly ministry in the Old Testament, and can also clearly be observed in the high-priestly ministry of Christ (cf. Romans 8:34; Hebrews 7:25
Evasive Argument: There is a twofold intercession of Christ, one being general and the other particular. This general intercession is for all men and is based upon the universal satisfaction whereby Christ prays for transgressors and for those who have crucified Him. “He ... made intercession for the transgressors” (Isaiah 53:12); “Father, forgive them; for they know not what they do” (Luke 23:34). His particular intercession is for believers only.
Answer: (1) It is not true that there is a twofold intercession, for then there would also have to be a twofold sacrifice, one for everyone, and another for those given by the Father. There is but one sacrifice (Hebrews 10:14), and since there is but one sacrifice, there is also but one intercession.
(2) Christ’s prayer is always heard and cannot be rejected. “And I knew that Thou hearest Me always” (John 11:42). His prayer for transgressors is meant for those who were transgressors, which is true for all the elect, but this is not true for all who are transgressors. He prayed for those who crucified Him, to whom He, who is always heard, also granted salvation; such was true for the murderer. It thus remains certain that if Christ limits His intercession to the one and not the other, His suffering and death are likewise limited.
Thirdly, it is also evident from the fact that the merits of Christ and their application are inseparable. It is impossible that Christ would not make those partakers of salvation for whom He had merited it, for:
(1) It was the entire objective of both the Father and Christ to bring them to salvation. “For it became Him -- in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings” (Hebrews 2:10); “And this is the Father’s will which hath sent Me, that of all which He hath given me I should lose nothing” (John 6:39); “And for their sakes I sanctify Myself, that they also might be sanctified through the truth” (John 17:19); “Who gave himself for us, that He might redeem us” (Titus 2:14); “For Christ also hath once suffered for sins ... that he might bring us to God” (1 Peter 3:18). Thus, the objective is obvious. Since God and Christ cannot be kept from accomplishing their objective, it is therefore certain that salvation is also applied to those for whom it is merited.
(2) The application and meriting of salvation belong together. “I lay down My life for the sheep, and I give unto them eternal life” (John 10:15
Evasive Argument #1: Christ’s objective was only to remove the obstacle from God’s side in order to enable Him to transact with men.
Answer: (1) We adamantly deny this, and the contrary has been proven earlier.
(2) The removal of the obstacle from God’s side is neither a meriting of salvation for man nor is it the application and impartation of salvation.
Evasive Argument #2: All the abovementioned texts refer to the application of what has been merited upon condition of faith.
Answer: This is not true. Believers do not obtain salvation because they believe, but because Christ has merited it 178for them. He applies it to them through the instrumentality of faith. Faith is a fruit of the suffering of Christ; it is not the cause of Christ’s suffering for them. Christ is the cause of all blessings (Ephesians 1:3), as well as of faith. He is “the author and finisher of our faith” (Hebrews 12:2). Since the benefits of Christ are not applied to all men -- yes, are not even offered to most men [Note: Most men never have an opportunity to hear the gospel.--Ed.] -- but are only applied to those for whom He has merited them, it follows that Christ has not died for all men, but only for those who were given to Him.
Fourthly, Scripture expressly limits the death and merits of Christ to some:
(1) “He shall save His people from their sins” (Matthew 1:21). All men, however, are not the people of Christ. “The Lord knoweth them that are His” (2 Timothy 2:19); “I know my sheep, and am known of mine” (John 10:14); “Thou hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” (Revelation 5:9) -- and thus not all kindreds, tongues, peoples, and nations.
(2) “I lay down My life for the sheep” (John 10:26); however, all men are not Jesus’ sheep. “But ye believe not, because ye are not of My sheep” (John 10:26).
(3) “Jesus should die for that nation, and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad” (John 11:51-52). All men are not God’s children, however, for many are children of Belial, cursed children.
(4) “Christ also loved the church, and gave Himself for it” (Ephesians 5:25). All men do not belong to His church. “And the Lord added to the church daily such as should be saved” (Acts 2:47).
(5) “I pray ... for them which Thou hast given Me” (John 17:9). However, all have not been given to Christ, for those who are given to Him are contrasted with the world. He prayed not for the world, but for those who were given to Him.
Evasive Argument #1: These texts make mention of application, and it is true that this does not occur to all; however, they make no mention of the meriting of salvation.
Answer: 1) As we have stated above, Scripture knows of no such distinction. 2) These texts clearly also make mention of the meriting of salvation. They make reference to “laying down His life,” “dying,” and “giving Himself.”
Evasive Argument #2: It is not stated that it is only for them. These texts include them, but do not exclude others. Answer: All others are excluded, as we have demonstrated with each text by way of contrast.
Objections Answered Relative to the Word “All”
Objection #1: Scripture states that Christ has died for all. For example: “Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life” (Romans 5:18).
Answer: The limitation is clearly stated in the text, since it refers to all who have been made partakers of this justification unto life. However, all do not become partakers of the justification unto life, but only the elect. Thus, “all” must not be understood as referring to all men, but only to the elect. Adam is designated as the source of the misery of all who are comprehended in him as all men were comprehended in him, and have fallen in him. In contrast, Christ is presented as the cause of grace for all who are in Him, and all they -- and only they -- are in Him; that is, all who become partakers of justification unto life.
Additional Objection: “Because we thus judge, that if one died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Corinthians 5:14
Answer: It is not stated as “all men.” The word “all” refers to all those of whom is spoken here. The reference is clearly to all who have died to sin, and who are alive through regeneration. All men have not died to sin, however, and are not partakers of spiritual life. Christ therefore did not die for all men, but for all who, through Christ’s death, have died to sin and by virtue of His resurrection have received spiritual life. They are exhorted to manifest this death and this life to the honor of Christ.
Additional Objection: “For as in Adam all die, even so in Christ shall all be made alive” (1 Corinthians 15:22).
Answer: (1) The text says the opposite of what many have in view here, for it is certain that all men are not made alive in Christ, nor will be made alive in Him. Mention is here made of all who are made alive in Christ, to the exclusion of all others. The text, however, does not speak of Christ’s satisfaction, but of the elect being made alive. Here two heads, Adam and Christ, are contrasted, along with the consequences of this. Adam brought death upon all who are in him, and Christ has given life unto all who are in Him.
(2) He speaks of all those to whom he writes, generally addressing them with the pronouns “we” and “our.” These are “the church of God which is at Corinth, with all the saints which are in all Achaia” (2 Corinthians 1:11). This therefore does not pertain to all men in the world, but is limited to those mentioned.
Additional Objection: “God hath concluded them all in unbelief, that He might have mercy upon all” (Romans 11:32).
Answer: This text speaks of the hardening and the conversion of the Jews, which is indicated throughout the entire chapter. Thus, this text neither speaks of the satisfaction of Christ, nor of all men upon the face of the earth.
Additional Objection: “Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all” (1 Timothy 2:4-6).
Answer: The text itself indicates that the word “all” does not refer to all men, head for head, but refers only to the elect from all nations, and all social ranks.
(1) It is impossible to pray for every man, head for head, for one need not pray for someone who has sinned against the Holy Ghost (1 John 5:16), knowing that God will not be merciful to them. Christ did not pray for all (John 17:9), nor did Paul (cf. 2 Timothy 4:14; Galatians 5:12).
(2) The mention of kings and those who are placed in authority confirms that “all” means “various” (cf. Matthew 4:23; Luke 11:42; Ephesians 1:3; 1 Corinthians 10:25). It is the apostle’s wish that as far as someone’s salvation is concerned we ought not to entertain any prejudice.
(3) The text does say that God will have all men to be saved. If, however, all men are to be understood by this, then all of necessity should also be saved, for no one can resist God’s will as He always accomplishes it and no one is able to resist His hand. If one maintains that God wills when men are willing, we reply that this is not written anywhere, for salvation does not originate in the exercise of man’s will. God knew indeed that only a small minority would be willing, and thus it is not possible that He willed the salvation of all.
(4) The apostle joins together salvation and the knowledge of the truth, and experience teaches that God is not willing that all men should come to the knowledge of the truth, for it is not revealed to all.
(5) Christ gave Himself as a ransom antilutron, that is, to put Himself in the place of another, to pay the debt, to bear the punishment, to set others free, and to make them partakers of this freedom. Christ, however, does not do this for all men, but only for those who believe in Him. From this it is evident that the word “all” does not refer to all men, head for head, but only to believers from every nation and every social rank.
Objections Answered Relative to the Use of “World” in Scripture
Objection #2: To contradict the truth presented above, also such texts are produced in which Christ is said to have suffered for the world. “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).
Answer: It is not stated here that Christ died for the world nor that God has loved all men in the world, but that He loved the world. Love for the world is the same as love for humanity (cf. Titus 3:4). He did not manifest His love to the angels who sinned, but to the human race, so that love for the world is not love for every single person in the world, but a love for men in general. God has manifested this love in the giving of His Son, which, however, is not to the benefit of all, it being restricted to believers only. This does not imply that the Son would only remove the obstacle from God’s side and thus translate the entire human race into a state of reconciliation without making them partakers of salvation. Rather Christ delivers believers from condemnation and gives them eternal life (John 3:17). It is stated “to save the world.” This does not only imply a meriting of salvation -- which those who use this text for rebuttal wish to maintain -- but also its application and impartation. It is undeniably true, however, that this does not occur with every single person, but is only true for believers, as is stated in the text. Therefore the word “world” refers to the human race in general, and not to each person in particular. There also is no mention of the meriting of salvation, but of the application and impartation of eternal salvation. Only believers are partakers of this and no one else.
Additional Objection: “... which I will give for the life of the world” (John 6:51).
Answer: I repeat that the word “world” refers to the human race. This is in contrast to the fallen angels, as Scripture itself makes this contradistinction, albeit in a different context. “For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham” (Hebrews 2:16). Whatever is said of the world in general may not be applied to every individual person. The first world perished in the flood (Luke 17:33). This is not applicable to every person, for Noah and his family remained alive. This is frequently to be observed in other texts of Scripture as well; as is in this text, for Christ gives life to the world, according to Luke 17:33. He does not, however, give spiritual life to every person but only to His elect. It should be very clear that the reference here is not to the meriting of salvation, but to the application of the merits of Christ. No one will propose that this is true for all men, for experience demonstrates the contrary.
Additional Objection: “God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them” (2 Corinthians 5:19).
Answer: The “world” refers to the human race. From a general truth one may not make a deduction for each individual situation, for then we would have to reason as follows: The first world perished, the flood eliminated all men, and thus also Noah and his family. The world has not known Christ (John 1:10) and thus this would also be true for believers. The world hates Christ (John 7:7), and if this excludes no one, this would also be true for the converted who, however, love Christ. The old serpent deceives the entire world (Revelation 12:9) and thus also the elect. The whole world lies in wickedness (1 John 5:19) and thus also the saints without exception, for it is stated to be true for the whole world. Who cannot perceive that these deductions are flawed? Thus we can see that whatever is said of the world in general is not applicable to every individual person. Sometimes evil is pronounced upon the world, which is only applicable to those who are evil; at times something good is said of the world, which is applicable to another group. Therefore, when the word “world” is used, one may not conclude from this word that this is true for every person, but from the context it must be deduced who are to be understood. The text here conveys that “world” must be understood of those who are reconciled with God, whose trespasses are not imputed to them. It is clear that the wrath of God abides upon the disobedient, indicating that this wrath was never removed, that all men are not in a state wherein their sins are forgiven, not being imputed to them -- which is to be blessed indeed (Psalms 32:1-2). Thus, it is obvious that the word “world” is not inclusive of every person without exception, but only refers to those whose transgressions have not been imputed to them. This text demonstrates at once that “reconciliation” and “not imputing transgressions” are parallel concepts. Since all do not experience the application of salvation, all also do not experience reconciliation.
Additional Objection: “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).
Answer: (1) One may no less make the deduction that the phrase, “the whole world,” is applicable to every individual person than we may from the word “world,” for of the first world it is written that the flood destroyed all its inhabitants (Luke 17:27). It is also written that the devil deceived the whole world (Revelation 12:9), and that the whole world lies in wickedness (1 John 5:19).
(2) The words “not ... only, but” indicate that there is a contrast between Jews (which John and the believers of that nation were), and Gentiles, who by way of contrast are referred to as world, not only here but also in Romans 11:12
(3) John here joins the two elements of Christ’s high priestly office: He is an Advocate and a propitiation. We have demonstrated above that these two cannot be separated, and that for those for whom He is the one, He is also the other. Since Christ does not intercede for the reprobate world (John 17:9), He is also not the propitiation for them, but only for the elect world which receives reconciliation by virtue of the fall of the Jews. It is thus evident that Christ did not die for each individual person in the world.
Texts Examined Which Seem to Imply that Christ has Redeemed All Men
Objection #3: As a rebuttal against the truth presented above, men produce those texts in which it is stated that Christ has also sanctified and purchased ungodly men, such as in Hebrews 10:29, “who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace.”
Answer: This text does not speak of Christ’s death for all men, for all men do not come to that state which is described here. Even if Christ were to have died for some ungodly men (which is not the case), one could not yet conclude that Christ died for all the ungodly. Mention is not made here of reconciliation by the death of Christ. The word “sanctified” refers to an actual state, so the reference here would be to application and not to the meriting of salvation, which is the point of contention. The phrase, “to be sanctified,” does not refer here to a change of heart by regeneration, but to a separation from the common populace by virtue of being called to the fellowship of the church. The verb, “to sanctify,” frequently makes reference to being set apart for a holy purpose, as is stated concerning all ceremonial objects and the people of Israel. “For thou art an holy people ... the Lord thy God hath chosen thee to be a special people unto Himself, above all people” (Deuteronomy 7:6). Thus, to sanctify means “to set apart”; “... the accomplishment of the days of purification” (Acts 21:26). We deny emphatically that “to sanctify” here refers to a holy state of the heart, but maintain that it refers to being set apart from the general populace in order to be included in the fellowship of the church. True saints cannot fall away, which we will prove at the appropriate place. If one were to suggest that this sanctification occurred by virtue of the death of Christ, I reply that by virtue of His death Christ has received power over everything in heaven and upon earth, that He might use it to bring about the salvation of the elect. Thus, the death of Christ also has objectives other than reconciliation only.
Additional Objection: “... even denying the Lord that bought them” (2 Peter 2:1). Here we perceive that even deniers of the truth are bought by the Lord Jesus.
Answer: This text does not speak of all men, for all do not come into such a situation. The word “buy” does not afford any proof that there is a universal redemption by virtue of Christ’s death, for one may buy things for various purposes. One buys vessels for contemptible purposes and also to be used as ornaments. One can buy slaves in order to set them free or to perform the most menial task. One can also buy donkeys to bear burdens. In like manner, these false prophets were bought by the Lord, who here is not called Kurios, that is, Lord or Master, but despotes, that is, Master of the house. They were called to perform a task in His house, that is, to be teachers in His church, which was an office they abused and thus became false prophets. By virtue of His death the Lord Jesus has received a claim upon everything and has been appointed heir of all things (Hebrews 1:2). The Lord has subdued all things under His feet (1 Corinthians 15:28) and at His Name all knees must bow (Php 2:10). Thus, also these teachers were under His jurisdiction. He bought them in order to use them to the benefit of the elect, buying them, however, as slaves or donkeys, but not to be His children.
Rebuttal to the Argument that All Men are Commanded to Believe in Christ, and thus Christ Died for All
Objection #4: In an effort to rebut the truth presented above, one will also use this syllogism: Whatever one is obligated to believe is true. Since all men are obligated to believe that Christ died for them, such is of necessity true.
Answer: The first proposition is correct, for faith has nothing but truth as its object; however, the second proposition is nothing but untruth, for:
(1) The gospel is neither proclaimed to the majority of men, nor have they ever heard a word about Christ, and therefore they are not guilty of the sin of not believing in Christ.
(2) All who are called are not obligated to believe that Christ has died for them. The contrary is true. They must believe that as long as they remain unconverted, they are outside of Christ.
(3) It is true, however, that all who are called must receive Christ by faith, and refusing to do so, they will make their condemnation all the heavier. It is one thing to believe in Christ, that is, receive Christ unto justification and sanctification, and another thing to believe that Christ is my Savior and has died for me. To this end one must perceive the evidences of truly having received Christ, and of being truly converted. The Second Element of Christ’s Humiliation: His Active Obedience
Thus far we have discussed the first aspect of Christ’s humiliation, being the suffering of the Lord Jesus Christ whereby He completely satisfied for the sins of the elect. The second aspect of His humiliation consists of subjecting Himself under the law. This raises the following question: Is the active and actual obedience of Christ, that is, His subjection under the law and the perfect accomplishment thereof, imputed to the elect unto justification and salvation? We answer in the affirmative. The active obedience of Christ in subjecting Himself under, and fulfilling, the law is not only a necessary requisite for Him who would be Mediator (all of which is true for Christ), but this active righteousness of Christ is a part of His satisfaction for His own. As He delivered them from all guilt and punishment by His passion, by His active obedience, fulfilling the law on their behalf, He has also merited a right unto eternal life for them. These two aspects coalesce in Christ and neither may nor can be separated from each other. Christ has merited salvation atoningly and has made atonement meritoriously. Likewise the elect, in being delivered from guilt and punishment, receive a right to eternal life, and in receiving that right are delivered from guilt and punishment. Nevertheless these two aspects of His humiliation -- the atonement for guilt and punishment, and the meriting of eternal life -- are not identical, but essentially differ from each other. The active and passive obedience of Christ are equally beneficial to the elect. This is first of all evident from the necessity that the Surety had to subject Himself to the law on behalf of sinners to perfectly fulfil the law on their behalf. This has been demonstrated previously. Since this was required of the Surety, Christ has performed it in order to perfectly execute His Suretyship.
Secondly, we read in Romans 5:19, “For as by one man’s disobedience (that is, Adam’s) many were made sinners, so by the obedience of one (that is, Christ) shall many be made righteous.” The law demands perfect conformity to itself. A man’s transgression of the law results in nonconformity to the law, even if by the bearing of punishment he is free from guilt. One can only be conformed to the law by fulfilling its demands -- by perfect internal and external holiness. The law does not demand either punishment or holiness, but both. Therefore by removal of guilt the Surety cannot make anyone righteous unless the law has also actually been fulfilled. “He that doeth righteousness is righteous” (1 John 3:7). Since Christ makes His elect righteous, He of necessity must subject Himself to the law on their behalf, fulfilling it in obedience. Thus, by His obedience He makes His elect righteous.
Thirdly, we read in Romans 8:3-4, “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 in the flesh, that the righteousness of the law might be fulfilled in us.” The law was weak, not in and of itself since it is and remains a perfect rule, but due to sin. The law was weak, not to sentence the transgressor to punishment, which it is always authorized to do, but to justify the sinner and to declare him an heir of eternal life, which had been promised upon perfect obedience. “The man which doeth those things shall live by them” (Romans 10:5). The demand of the law was not to bear punishment upon transgression, but obedience to it. Whereas Christ fulfilled the demand of the law for us, He did not do so by the suffering by which He made satisfaction for the threat of the law, but by subjecting Himself to the law, performing it on behalf of God’s children. This is stated by the apostle in Galatians 4:4, “God sent forth His Son, made of a woman, made under the law.”
Fourthly, Christ’s righteousness is imputed to His elect and He clothes them with it; thus in Him they are perfect and are the righteousness of God. Observe this in the following texts: “But now the righteousness of God without the law (that is, the righteousness of Christ) is manifested, being witnessed (that is, being approved of) by the law and the prophets” (Romans 3:21); “... not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Php 3:9); “And ye are complete in Him” (Colossians 2:10); “... that we might be made the righteousness of God in Him” (2 Corinthians 5:21); “He hath covered me with the robe of righteousness” (Isaiah 61:10). Suffering is not righteousness. Christ’s suffering was not His righteousness (that is, when considering the definition of suffering), but His righteousness is His perfect fulfillment and performance of the law. If therefore Christ’s righteousness is imputed to us and we are the righteousness of God in Him, then His being subject to and His performance of the law is imputed to us.
Objection #1: Christ was obligated to be subject to and perform the law on His own behalf, since He, according to His human nature, was a rational creature. Whatever one is personally obligated to do cannot be done on behalf of another. Therefore the righteousness of Christ cannot be our righteousness.
Answer: (1) Whatever Christ was, He was on behalf of His elect. If it had not been on behalf of His elect, He would not have become man. He has become man on behalf of His elect: “For unto us a Child is born, unto us a Son is given” (Isaiah 9:6). Consequently all was to the benefit of His children; that is, whatever He was, whatever He suffered, and whatever He performed.
(2) Every human person is subject to the law by and for himself, and is obligated to fulfill it. However, Christ’s personhood is not human but divine, and thus He was not subject to the law on His own behalf; He was above the law. As Surety, however, this divine Person, which was above the law, subjected Himself under the law according to His human nature, and thus His righteousness is ours.
Objection #2: Salvation has been merited by Christ’s suffering (1 Peter 3:18). Therefore He did not merit the right to eternal life for His elect by His active obedience.
Answer: (1) We have stated above that these two cannot be separated from each other, and that both are essential. When the one aspect is mentioned, the other is not excluded but included.
(2) “To bring to God” is equivalent to being “reconciled with God.”
Objection #3: If Christ has fulfilled the law for His elect, they are relieved from the obligation to obey the law, as well as of the bearing of punishment. Thus, their transgressions can no longer be viewed as sin.
Answer: (1) It is true that they are not obligated to the law as a condition of the covenant of works in order to thus obtain a right to eternal life. There is another relationship and another purpose which obliges them to obey the law of love. Obedience to the law is their life, joy, and felicity. Even if they were not obligated to it, it would be their desire; their whole heart would yearn to keep the law, for the demand of the law is perfect love.
(2) Their transgressions must still be viewed as sin, and as such are worthy of eternal death. However, satisfaction has already been made for them by Christ.
We have thus considered the humiliation of Christ from every perspective.
Exhortation to Meditate Believingly upon, and to Make Improvement of the Suffering of Christ As necessary as it is to know the truth and perfection of Christ’s satisfaction in the state of His humiliation, as well as its restriction to God’s children only, so beneficial and soul-stirring it is also to make application of it by faith. To consider this truth by way of holy meditation, to persevere in obtaining a proper frame of heart, and to grow by virtue of this frame, are exercises which are hidden for many, even for believers. Truly if a person had more faith to clearly perceive these truths and were to be more occupied with a quiet and sweet meditation upon the suffering of Christ, the severity of that suffering would be better perceived. He would have a deeper insight into the abominable nature of sin and the sublime nature of God’s righteousness. He would rejoice more in the truth and perfection of the satisfaction accomplished by that suffering. He would love Christ more, hate sin more, have a heart more steadfast in the practice of godliness, and proceed with more courage, comfort, and peace. Therefore actively and increasingly engage yourselves in these considerations.
(1) This is even the work of angels, who for this reason were positioned with their faces towards the mercy seat in the temple. Of them Peter says, “... which things the angels desire to look into” (1 Peter 1:12). If angels do this and find felicity in so doing, we ought to do so all the more.
(2) Such observance was depicted in the erection of the brazen serpent in the wilderness, the observance of which healed those who were bitten by the serpents. This practice has also been prophesied. “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications: and they shall look upon Me whom they have pierced, and they shall mourn for Him” (Zechariah 12:10). Such examples and prophecies which have preceded us ought to readily stir us up to be engaged in this practice.
(3) This has been the practice of the godly. The bride of Christ says, “A bundle of myrrh is my wellbeloved unto me; He shall lie all night betwixt my breasts” (Song of Solomon 1:13). What else is this bundle of myrrh but the suffering of Christ, which is bitter but wholesome, protects against corruption, refreshes, strengthens, and is of a sweet savor? The bride not only carried this by day between her breasts as an ornamental bouquet, but even by night it lay upon her heart. In meditating upon this, she would fall asleep; and upon awaking, she would still be occupied with this. The prophets were likewise engaged, “searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (1 Peter 1:11). Paul frequently engaged in such meditation. “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death” (Php 3:10). The frequency with which the godly have occupied themselves with this (not only at the beginning of the New Testament dispensation but also since the Reformation), is confirmed by their writings. If they fared so well in doing so, if it was a blessed practice which became increasingly sweet and precious, how this ought to stir us up to exercise ourselves in such meditations, for this sweetness will not be tasted without some diligence.
(4) It is a most advantageous exercise. By way of reading and hearing one will readily understand and retain the history itself, but the efficacy and warmth of this history will only be experienced by much meditation, and by applying it. In doing so we will, first of all, extract the most excellent instruction: (1) Only then will one truly learn the horrendous nature of sin. Then one will neither focus on sinful deeds alone, nor view sin from a natural perspective, but everyone will perceive the abominableness, filthiness, and hatefulness to be found in every sin, viewing it as it is: an act of denial of God, contempt towards God, and desertion of God. Thus man, due to his sinfulness, will abhor himself and be ashamed that he is such a horrible, hateful, and intolerable creature.
(2) You will thus perceive the essential holiness of God’s justice, who can only forgive sin by punishing it fully in the Surety. In doing so you will not only perceive that you cannot entertain a quiet hope upon your supplication for forgiveness -- as if that might be acceptable with God (an argument by which thousands deceive themselves, and subsequently perish) -- but out of love for the justice of God you will desire to be saved only on the basis of the satisfaction of divine justice.
(3) You will thus perceive the infinity and unsearchableness of God’s love, mercy, wisdom, and power, so that in the satisfaction of Christ you will detect much more than deliverance from guilt and punishment, but the soul will find wonderful delight in adoring the perfections of God and will be sweetly stirred up in love, praise, and thanksgiving.
Secondly, meditation upon Christ’s suffering will yield strong consolations: (1) You will perceive the perfect satisfaction of divine justice and how perfect the sinner is before God in Christ in spite of the fact that he remains sinful in himself.
(2) You will perceive how certainly and truly salvation has been merited, how certainly a beneficiary of this suffering is appointed an heir of eternal life, and how infallibly sure it is that he will become a partaker of it.
(3) In meditating upon His suffering you will find peace of conscience in God and free access to the Father.
(4) When considering His passion, all the suffering of this life becomes light and one perceives that “our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory” (2 Corinthians 4:17). Thus, the soul may find eternal comfort in all this.
Thirdly, meditation upon Christ’s suffering will yield heavenly instruction and direction:
(1) Here is an example of how we must die to the world and sin. “Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4).
(2) It yields the most powerful motives to mortify sin and live holily. To perceive that Jesus underwent such bitter suffering out of love for us will quicken our love for Him, causing us to hate and flee sin and to walk in a manner pleasing to Him.
(3) Yes, you will become aware that meditation upon His sufferings will presently yield strength and fortitude to mortify sin. Thus, here we have the fountain of true spiritual life, of true progress, and of the exercise of virtue, all of which will have the proper form and nature of spirituality.
(4) Such meditation will strengthen us in a wonderful way, if and when Christ calls us to suffer and to be martyrs for His Name and cause. Therefore, you who bear the name of Christian and desire to be true Christians indeed, engage frequently in meditating upon the humiliation of Christ, for there is much more to be found in it than you are aware of.
Come, children of God, meditate upon the suffering Jesus. Do not do so by viewing it as merely a history, nor as the suffering of a martyr, but as the suffering of your Surety who took your place and paid for your sins.
First, meditate attentively upon the Person who suffered. He was not a wicked, insignificant, and contemptible man, nor merely a martyr whose death is precious in God’s sight and is held in great esteem by the godly.
(1) Rather, this person is God and man, who is over all, God blessed forever, very God, and the Lord of glory. He, in order that He would be able to suffer and die, assumed our human nature from a human being within the context of His Personhood, and became like unto us, sin excepted. This is a miracle in the highest sense of the word, exceeding the creation of heaven and earth. Pause and reflect upon this until the greatness and magnificence of this Person may become evident to your heart, and you in all humility acknowledge Him as such. Then adoration will ravish your soul and you will exclaim, “Has such a Person suffered and made atonement?”
(2) Consider Him also in His relationship towards you, and you in your relationship towards Him. Believers, do you not know Him? He it is who appeared to you when you were dead, blind, and immersed in sin and darkness. He illuminated you with His light, made you alive, and still continually draws you to Himself, causing you to look, long, cry out, and wait for Him. He it is who supports you as you stumble along, who secretly supports you in your crossbearing, gives you courage, strengthens you, and gives you hope. He it is who at times revealed Himself to you, who at times kissed you with the kisses of His mouth, and caused you to feel His love. He it is who has said to you, “Thy sins are forgiven thee.” He it is towards whom all your desire is, your Lord, your Head, your Bridegroom. It is He who out of love -- I repeat, out of love -- took your place as Surety, who took all your sins from you and took them upon Himself, taking them upon His account. He has received the stripes which you deserved, and the chastisement of your peace was upon Him. Reflect upon this and may your love be stirred up in the acknowledgement of His love for you. Hear your Beloved as it were speak to you, “My friend, I love you so dearly. Consider the evidence of My love. I suffered to make atonement for your sins. This suffering which is so bitter and so heavy a burden to bear caused Me to be covered with blood from head to toe; as well as the fact that I was so distressed within due to God’s wrath pressing me down -- all of this I suffered willingly. I would rather suffer all this thousands of times than to see you go lost and tolerate the thought that you would not be with Me in eternal glory.” Would this not soften your heart and generate love in return? Would this not cause you to melt sweetly in tears of love? The acknowledgement that Jesus is so lofty a Person, who yet is so near to you and who does all this out of love for you, will stir within and render your meditation upon the suffering of Christ efficacious. Do not remain in your unbelief, nor give in to it, for this will render your meditation fruitless. Lift yourself up in faith and behold the suffering Jesus making atonement from such a perspective. It will certainly cause you to rejoice and cause your heart to be warm with love.
Secondly, who are you for whom Christ has suffered all this? In yourself you are nothing but sin within and without, and therefore your nature is so hateful, abominable, intolerable, and damnable. What incompatibility there is between Jesus and you! Sink away in your wretched condition and acknowledge yourself to be unworthy that anyone, let alone God and the Son of God would look after you and think upon you. Above all, consider that everything is to be found in you which would cause the Lord Jesus to be repulsed by you and refrain from doing good to you. Focus on your wretched condition until you perceive yourself to be entirely as we have just described you to be, and then betake yourself in faith to the Lord Jesus. Be humbled, but be not unbelieving, by this view which passes all understanding; namely, that Jesus should love you, and that He would love you to such an extent that out of love for you He would suffer and die. Believe, however, that such is the case, and confess, “This is the Lord’s doing; and it is marvelous in my eyes.”
Yes, proceed further, and consider the small number of men for whom the Lord Jesus has become Surety, in comparison to the great multitude of men whom He neither loves nor looks upon, and for whom He was not willing to be a Surety. Then consider, “Why me? Why me in comparison to others -- who am the most despicable, evil, foolish and intolerable sinner of them all? Why does the Lord love me out of so many thousands? Why do I belong to those few, to the elect? Why is Jesus my Surety? Why does Jesus love me with an everlasting love, considering that so many millions go to hell? Why, why do I belong to the favored ones who are led to heaven?” This is too great, too high for me! Here I must stand still until, in the state of perfection, I shall be able to comprehend more, be more capable of adoration, and be more able to love in return and to give thanks. Since you give evidence of possessing the principal fruits of grace, beware that the greatness of this matter and your own insignificance do not draw you away towards unbelief. This would offend the love of God, and exalt man too highly, as if his lovableness was the primary cause of the love of God. This would turn the entire work of grace upside down and would prevent Him from receiving the praise for His magnificent grace. Therefore, remain steadfast in the faith.
Thirdly, in this frame proceed from the cradle to the cross; focus upon every aspect of suffering particularly and reflect upon them. Christ’s suffering has not been described for us in such detail without reason. It should therefore not weary us to consider it from step to step. Each element of His suffering contains something special; each element reveals a particular sin, a particular punishment consistent with this sin, and its removal. This will cause you to perceive the comprehensive nature of His suffering, that your sins are the cause, and that with your sins you have brought this suffering upon Him. There would not have been a need for Jesus’ suffering if you had not sinned. Oh, how sweet it is to be sensibly ashamed over our sins as being the cause of Christ’s suffering and to say, “Oh dear Jesus, it grieves me that I have been the cause of Thy suffering. Why do I not rather suffer myself? If it were possible, and if I could prevail in it, I could not tolerate that Thou wouldest thus have to suffer for me; I would bear the punishment myself. I can neither endure nor prevail in it, however, and would have to endure it eternally. I therefore acknowledge Thy love and value Thy grief. I truly rejoice that Thou hast taken my place, hast satisfied for my sins, and hast merited eternal life for me. To all eternity I desire to acknowledge this, and to love and thank Thee.”
It is remarkable that one is so seldom moved and stirred within about the suffering of Christ. Everyone is conscious of this within himself and complains over the hardness of his heart. Do you ask what the cause of this is? I answer:
(1) In some it is due to ignorance, they having only general thoughts about the fact that Christ died for sin. They are neither acquainted with the dreadfulness of sin, nor with the severity of God’s wrath, and therefore cannot properly value His suffering.
(2) In some this is due to familiarity, they having heard this so frequently, and therefore inner workings concerning this have disappeared.
(3) In some this is due to a lack of familiarity, as they are not accustomed to focus upon this suffering.
(4) In some this is due to unbelief -- not historical unbelief, but at least unbelief due to lack of application. Since it is not for them, they have neither desire nor interest within their heart to consider this matter, or to make an effort to reflect upon it.
(5) It is due to a lack of spirituality, laziness, and a disparaging of this suffering. Be ashamed of this and be diligent, for the more you engage in such reflection, the easier and sweeter this practice will be to you.
Fourthly, while persevering in this frame, consider the suffering of Christ to your comfort by applying the same as a remedy against guilt, as well as for occasions when you must suffer in likeness to Him.
Believing Reflection upon the Suffering of Christ: A Remedy Against Guilt
(1) Consider it as a remedy against guilt. If the soul finds itself beset with great and small sins, sins against God and against his neighbor, sins against every commandment, sins that press down heavily as a burden too heavy to bear; and if the soul becomes aware that God hides His countenance, that the way of approach to Him is closed, feeling the wrath of God, having a terrified conscience, and being fearful of yet going lost -- then the soul must especially strive not to yield to this ill frame. This would be injurious. Rather, engage yourself in meditating upon the suffering of Christ. Consciously consider the truth of Christ’s satisfaction on behalf of the sinner, the perfection of this satisfaction for great, small, and multiple sins -- yes, for all original and actual sins, which have been committed by us from our first moment until the time of our death. Meditate long upon this until you perceive from God’s Word that this is truth, and until this may become truth within and you may be fully assured that Christ as Surety has made a perfect satisfaction.
Consider how unspeakably happy a man is for whom Christ has made satisfaction. There is not one sin in him which is not atoned for, and therefore God is the reconciled Father of such a sinner and he most certainly is an heir of eternal life. He will indeed become a partaker of this, be the way along which he is led to it ever so dark and undesirable. Having come to a general conclusion that this is an infallible divine truth, then turn to yourself and consider whether the Lord has wrought grace in the least degree in you. Consider whether your soul has not found, or still finds, itself under conviction of sin, damnation, and impotence; whether the Lord has not given you a different heart than before, so that you now love what you hated before, and hate what you loved before; whether the world and sin cause you sorrow rather than joy; whether a living afar from God now causes you bitter grief, and it would be all your desire to walk in the light of God’s countenance in truth, uprightness, obedience, and with singularity of heart. Consider whether you do not know Jesus as Surety, yearning, desiring, praying, and crying out for Him; whether you have not frequently presented yourself to Him, surrendering to Him to be both justified and sanctified; whether you have not frequently received Him as Surety, to be reconciled to God by the ransom of His suffering and death. Consider whether it is now your desire and objective not to live in sin and in the world, but rather a life pleasing to God; and whether the Lord upon your frequent seeking, praying, supplicating, believing, and surrendering yourself to Him has not at times granted peace, quietness, and hope in your soul, or also at times granted you assurance and joy. In considering all this together, this ought not only to cause you to conclude that Christ is your Surety, since such graces are only wrought in those who are partakers of the suffering and death of Christ, but this must also cause you to apply the suffering of Christ. For it is my objective to apply this truth to your soul, so you might view this suffering as atoning for you, as having been suffered in your stead; and that therefore your sins have been fully paid for, God is satisfied with you, and you are designated as a child and heir of God. Unto this end the wrestling of faith is necessary; that is, the actual receiving and true believing until the soul can say in faith, “Who loved me, and gave Himself for me” (Galatians 2:20). Then you will properly value the suffering of Christ and glorify the Father and the Son. Therefore be engaged in such reflection and rest not until you can rejoice in it.
Believing Reflection upon the Suffering of Christ: A Comfort when We Must Suffer in Likeness to Him
(2) Reflect upon the suffering of Christ in order that you may be comforted when suffering in likeness to Him. I need not convince you that a similar suffering according to soul and body will be your portion in this world. You are sufficiently aware of this by experience, and perhaps you are currently tasting it. You will frequently have to experience the bitterness of sin, God’s displeasure concerning it, the hiding of God’s countenance, an unrestrained and troubled conscience, fear for death, distress pertaining to damnation, the assaults of Satan, poverty, contempt and scorn (which will either be your fault or in response to godliness and the name of Christ), and oppression for the sake of the Word, even though you may not perceive it as such. You may possibly also be called to martyrdom and thus seal the truth with your blood. You may also be called to suffer physical pain and sorrow, albeit the one more and the other less -- yes, all manner of Christ’s sufferings.
Believers, you may, however, not view this suffering as a manifestation of God’s wrath towards you, for Christ has made satisfaction for all guilt and punishment. God is just and does not require punishment for sin twice. The Surety has made satisfaction and therefore you are free. They are not punishments in the true sense of the word nor manifestations of wrath towards the believer. The sting and the curse have been removed from them. They are fatherly chastisements upon you which proceed from love and are for your welfare. It is the way which the Lord has ordained to lead His children to heaven. Therefore in all your tribulations fix your eye upon the suffering of Jesus Christ and apply this to yourself by a living faith until you have the lively assurance that He has removed guilt and curse from you, and that these sorrows are assigned to you in love. Remain near this suffering Jesus, and let it suffice you that you are conformed to your Lord. Take up your cross and follow Him; He has compassion upon you, will support you, and will time and again deliver you. Keep your eye fixed upon future felicity and look away from this world, for this is not the land of your rest. Rejoice in the hope of glory. “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:6); “Wait on the Lord: be of good courage, and He shall strengthen thine heart: wait, I say, on the Lord” (Psalms 27:14).
Christ’s Suffering: An Example to Be Followed by the Christian
Fifthly, reflect upon the suffering of Christ in order that you may imitate Him, and thus behave yourself in your suffering as He behaved Himself. Let Christ’s suffering also be an example; deal with the old man as Christ was dealt with due to your sins.
First of all, behave yourself in suffering as Christ behaved Himself:
(1) Christ was not without feeling, and therefore you also are permitted to feel the least discomfort.
(2) Christ complained to God and to man about His anxiety inflicted upon Him from within and without, and yet remained with them. You, too, may complain to God and man. To complain due to grief or sorrow is neither an expression of impatience nor of sorrow. Do not forsake the company of people, for woe to the person who is alone! Christ occupied Himself with prayer, and thus you must be engaged likewise. “Is any among you afflicted? let him pray” (James 5:13).
(3) Christ considered all suffering as coming from God. “The cup which My Father hath given Me, shall I not drink it” (John 18:11). Therefore you also ought to exercise faith in the providence of God and at all times learn to perceive it as the hand of God. To be assured of this requires diligent effort.
(4) Christ persevered in faith and exercised it in His greatest darkness and desertion, saying even then, “My Father, My God.” Therefore you likewise ought not to cast away your faith and liberty; the proper bearing of your cross must issue forth from them. If you succumb in faith, you will bear a double cross.
(5) Christ persevered in the endurance of His suffering. He did not wish to resign until all had been finished. May patience also do its perfect work in you. As you should not ask God for a reason why He deals thus with you, but should rather be satisfied with the will of God, lest you be judging whether or not God’s dealings with you are right, so you may likewise not limit the Lord as to the time and duration of your suffering.
(6) Christ comforted Himself with the promise of a good outcome, keeping glory in view. For the joy set before Him, He despised the shame and endured the cross. Therefore you ought also to focus upon the promises, which are yea and amen. Enliven yourself with this; consider the state of glory, reflect upon eternal rest, joy, and felicity, for then the bearing of your afflictions will be easier, your conduct will be holier, and you will experience that they are but light afflictions which will pass very shortly.
Secondly, hold the suffering of Christ before you as an example to deal with the “old man” and to mortify sin. View the world and all sin with scorn and contempt; view them as hanging on the gallows and as being crucified. Crucify the flesh with the lusts thereof. How can you still engage in that for which Christ had to pay so bitterly? Will the love of Christ and the esteem for His suffering not arouse in you a holy vengeance in return, to afflict and put to death that which has caused Christ so much sorrow and put Him to death? While thus holding Christ before you as an example and as a powerful motivation to mortify sin, virtue and strength will go out from Him due to union with the suffering Jesus by faith, which will enable you to proceed with the work of crucifying the flesh and mortifying sin, causing you to increase in strength for that task. Therefore, “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:11); “Judge, that if one died for all, then were all dead ... that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again” (2 Corinthians 5:14-15). An Exhortation to the Unconverted to Reflect upon the Suffering of Christ
Unconverted friends, you also must come and attentively reflect upon the suffering of Christ in order to perceive as in a mirror what will befall you temporally as well as eternally if you do not repent. May this reflection be a means to work repentance and faith in you.
(1) I therefore address myself to you who as yet are ignorant of sin in its abominable and bitter nature and do not perceive and feel your misery, but live in sin with delight, esteeming the same as long as it is delightful and does no harm, while having no regard for whether or not this is sin.
(2) I address myself to you who burrow in the earth as a mole -- the one to make a living, the other for riches, another for honor, respect, or status, doing so as if all depended on this. Your thoughts only focus upon this; all your concerns and desires relate to this, you have nothing else in view and you labor for nothing but this.
(3) I address myself to you who as yet do not feel what a dreadful condition it is to miss God, to be separated from Him, to live forgetful of Him, not realizing how blessed a state it is to be reconciled with God and to have communion with Him. As a result of this you are neither troubled by the one nor desire the other.
(4) I address myself to you who as yet are ignorant of the necessity of satisfaction of divine justice; and are of the opinion that if you but feel remorse over the commission of grievous sins and if you but pray for forgiveness, all will be well.
(5) I address myself to you who as yet do not know Christ as Surety who satisfied for the sins of those who will be saved; to you who are ignorant of the manner in which one receives Christ by faith, and have neither wrestlings nor exercises of faith.
(6) I address myself to you who live civil lives, frequently attend church, are baptized, partake of the Lord’s Supper, and live in such a fashion that no one will be able to say anything against you, and who on this basis build your confidence that you will be saved.
Poor people! You are still dead in sins and trespasses, blind, without Christ, and stand without as far as salvation is concerned.
Come, therefore, and consider each detail of the suffering of Christ; search for the reason why Christ had to suffer thus. Consider that this is only the portion of those who are converted, that is, for believers. Be sensibly convinced that you have no part in this, but that if you remain thus and die in this state, you will suffer the same to all eternity. For if the righteousness of God is so provoked to wrath towards the Surety, due to the sins of the elect whom He has loved with an everlasting love, how can you be of the opinion that you will go free? Oh no, “for if they do these things in a green tree, what shall be done in the dry” (Luke 23:31). Conclude therefore with a lively impression that you are neither a partaker of Christ nor of all He has merited, but that you, as you now are, must eternally endure the absence of God and be subject to the dreadful and unbearable wrath of God. May God apply it to your heart and cause you to tremble and shudder. Knowing therefore the terror of the Lord, betake yourself to this Jesus, seek Him, and endeavor to believe in Him in order to come to God through Him and thus be saved. If you will not heed this, considering such fears to be the anxiety of a coward; and if you turn your heart away from this, you who hear this read or read it yourself, proceed if you wish, but know that you have been warned, and that your condemnation will be the heavier.