The way, then, is clear and intelligible, in which the death and ascension of the Messiah rendered him universal, by giving spirituality to his rule; and, on the simple condition of faith, added the uncovenanted nations to his dominion, so far as they were willing to receive him. This idea, and this only, will be found in almost every passage of the New Testament (excepting the Epistle to the Hebrews) usually adduced to prove the doctrine of the Atonement. Some of the strongest of these I have already quoted; and my readers must judge whether they have received a satisfactory meaning. There are others, in which the Gentiles are not so distinctly stated to be the sole objects of the redemption of the cross: but with scarcely an exception, so far as I can discover, this limitation is implied; and either creeps out through some adjacent expression in the context; or betrays itself, when we recur to the general course of the Apostle’s argument, or to the character and circumstances of his correspondents. Thus Paul says, that Christ “gave himself a ransom for all, to be testified in due time;” the next verse shows what is in his mind, when he adds, “whereunto I am ordained a preacher, and an apostle, a teacher of the Gentiles in faith and verity:” and the whole sentiment of the context is the Universality of the Gospel, and the duty of praying for Gentile kings and people, as not abandoned to a foreign God and another Mediator; for since Messiah’s death, to us all “there is but One God, and One Mediator between God and men, the man Christ Jesus:” wherefore the Apostle wills, that for all, “men pray everywhere, lifting up holy hands, without wrath, and doubting,”—without wrath at their admission, or doubt of their adoption.[[339]] And wherever emphasis is laid on the vast number benefited by the cross, a contrast is implied with the few (only the Jews) who could have been his subjects, had he not died: and when it is said, “he gave his life a ransom for many;”[[340]] his blood was “shed for many, for the remission of sins;”[[341]] “thou wast slain, and hast redeemed us by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth;”[[342]] “behold the Lamb of God that taketh away the sin of the world;”[[343]] —by all these expressions is still denoted the efficacy of Christ’s death in removing the Gentile disqualification, and making his dispensation spiritual as his celestial existence, and universal as the Fatherhood of God. Does Paul exhort certain of his disciples, “to feed the church of the Lord, which he hath purchased with his own blood?”[[344]] We find that he is speaking of the Gentile church of Ephesus, whose elders he is instructing in the management of their charge, and to which he afterwards wrote the well-known epistle, on their Gentile freedom and adoption obtained by the Messiah’s death. When Peter says, “ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot,”[[345]] we must inquire to whom he is addressing these words. If it be to the Jews, the interpretation which I have hitherto given of such language will not apply, and we must seek an explanation altogether different. But the whole manner of this epistle, the complexion of its phraseology throughout, convinces me that it was addressed especially to the Gentile converts of Asia Minor; and that the redemption of which it speaks is no other than that which is the frequent theme of their own apostle.
In the passage just quoted, the form of expression itself suggests the idea, that Peter is addressing a class which did not include himself; “YE were not redeemed, &c.:” further on in the same epistle the same sentiment occurs, however, without any such visible restriction. Exhorting to patient suffering for conscience sake, he appeals to the example of Christ; “who, when he suffered, threatened not, but committed himself to Him that judgeth righteously: who, his own self, bare our sins in his own body on the tree; that we, being dead to sin, should live unto righteousness:” yet, with instant change in the expression, revealing his correspondents to us, the Apostle adds, “by whose stripes YE were healed. For ye were as sheep going astray; but are now returned unto the shepherd and bishop of your souls.”[[346]] With the instinct of a gentle and generous heart, the writer, treating in plain terms of the former sins of those whom he addresses, puts himself in with them; and avoids every appearance of that spiritual pride, by which the Jew constantly rendered himself offensive to the Gentile.
Again, in this letter, he recommends the duty of patient endurance, by appeal to the same consideration of Christ’s disinterested self-sacrifice. “It is better, if the will of God be so, that ye suffer for well doing than for evil doing: for Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.” And who are these “unjust” that are thus brought to God? The Apostle instantly explains, by describing how the “Jews by nature” lost possession of Messiah by the death of his person, and “sinners of the Gentiles” gained him by the resurrection of his immortal nature; “being put to death in flesh, but quickened in spirit; and thereby he went and preached unto the spirits in prison, who formerly were without faith.” This is clearly a description of the Heathen world, ere it was brought into relation to the Messianic promises. Still further confirmation, however, follows. The Apostle adds: “forasmuch, then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for the time past of our life may suffice us to have wrought the will of the Gentiles; when we walked in lasciviousness, lusts, excess of wine, revellings, banquettings, and abominable idolatries.”[[347]] If we cannot admit this to be a just description of the holy Apostle’s former life, we must perceive that, writing to Pagans of whom it was all true, he beautifully withholds from his language every trace of invidious distinction, puts himself for the moment into the same class, and seems to take his share of the distressing recollection.
The habitual delicacy with which Paul, likewise, classed himself with every order of persons in turn, to whom he had any thing painful to say, is known to every intelligent reader of his epistles. Hence, in his writings too, we have often to consider with whom it is that he is holding his dialogue, and to make our interpretation dependent on the answer. When, for example, he says, that Jesus “was delivered for our offences, and was raised again for our justification;” I ask, “for whose?—was it for every body’s?—or for the Jews’, since Paul was a Hebrew?” On looking closely into the argument, I find it beyond doubt that neither of these answers is correct; and that the Apostle, in conformity with his frequent practice, is certainly identifying himself, Israelite though he was, with the Gentiles, to whom, at that moment, his reasoning applies itself. The neighbouring verses have expressions which clearly enough declare this; “when we were yet without strength,” and “while we were yet sinners,” Christ died for us. It is to the Gentile Church at Corinth, and while expatiating on their privileges and relations as such, that Paul speaks of the disqualifications and legal unholiness of the Heathen, as vanishing in the death of the Messiah; as the recovered leper’s uncleanness was removed, and his banishment reversed, and his exclusion from the temple ended, when the lamb without blemish, which the law prescribed as his sin-offering, bled beneath the knife, so did God provide, in Jesus, a lamb without blemish for the exiled and unsanctified Gentiles, to bring them from their far dwelling in the leprous haunts of this world’s wilderness, and admit them to the sanctuary of spiritual health and worship: “He hath made him to be a sin-offering for us (Gentiles), who knew no sin; that we might be made the justified of God in him;”[[348]] entering, under the Messiah, the community of saints. That, in this sacrificial allusion, the Gentile adoption is still the Apostle’s only theme, is evident hence; that twice in this very passage, he declares that he is speaking of that peculiar “reconciliation,” the word and ministry of which have been committed to himself; he is dwelling on the topic most natural to one who “magnified his office,” as “Apostle of the Gentiles.”
To the same parties was Paul writing, when he said, “Christ, our passover, is sacrificed for us.”[[349]] Frequently as this sentence is cited in evidence of the doctrine of Atonement, there is hardly a verse in Scripture more utterly inapplicable; nor, if the doctrine were true, could anything be more inept than an allusion to it in this place. I do not dwell on the fact that the paschal lamb was neither sin-offering nor proper sacrifice at all: for the elucidation of the death of Jesus by sacrificial analogies is as easy and welcome, as any other mode of representing it. But I turn to the whole context, and seek for the leading idea before multiplying inferences from a subordinate illustration. I find the author treating, not of the deliverance of believers from curse or exclusion, but of their duty to keep the churches cleansed, by the expulsion of notoriously profligate members. Such persons they are to cast from them, as the Jews, at the passover, swept from their houses all the leaven they contained; and as, for eight days at that season, only pure unleavened bread was allowed for use, so the church must keep the Gospel-festival, free from the ferment of malice and wickedness, and tasting nothing but sincerity and truth. This comparison is the primary sentiment of the whole passage; under cover of which, the Apostle is urging the Corinthians to expel a certain licentious offender: and only because the feast of unleavened bread, on which his fancy has alighted, set in with the day of passover, does he allude to this in completion of the figure. As his correspondents were Gentiles, their Christianity first became possible with the death of Christ; with him, as an immortal, their spiritual relations commenced; when he rose, they rose with him, as by a divine attraction, from an earthly to a heavenly state; their old and corrupt man had been buried together with him, and, with the human infirmities of his person left behind for ever in his sepulchre; and it became them, “to seek those things which are above,” and to “yield themselves to God, as those that are alive from the dead.” This period of the Lord’s sequestration in the heavens, Paul represents as a festival of purity to the disciples on earth, ushered in by the self-sacrifice of Christ. The time is come, he says; cast away the leaven, for the passover is slain, blessed bread of heaven to them that taste it! let nothing now be seen in all the household of the church, but the unleavened cake of simplicity and love.
Paul again appears as the advocate of the Gentiles, when he protests that now between them and the Jews “there is no difference; since all have sinned and come short of the glory of God:” that the Hebrew has lost all claim to the Messianic adoption, and can have no hope but in that free grace of God, which has a sovereign right to embrace the Heathen too; and which, in fact, has compassed the Gentiles within its redemption, by causing Jesus the Messiah to die; “by whose blood God hath set forth a propitiation, through faith; to evince his justice, while overlooking, with the forbearance of God, transgressions past;—to evince his justice in the arrangements of the present crisis; which preserve his justice (to the Israelite), yet justify on mere discipleship to Jesus.”[[350]] The great question which the Apostle discusses throughout this epistle, is this: “on what terms is a man now admitted as a subject to the Messiah, so as to be acknowledged by him, when he comes to erect his kingdom?” “He must be one of the circumcised, to whom alone the holy law and promises are given,” says the Jew. “That is well,” replies Paul: “only the promises, you remember, are conditional on obedience; and he who claims by the law must stand the judgment of the law. Can your nation abide this test, and will you stake your hopes upon the issue? Or is there on record against you a violation of every condition of your boasted covenant; wholesale and national transgression, which your favourite code itself menaces with ‘cutting off?’ Have you even rejected and crucified the very Messiah, who was tendered to you in due fulfilment of the promises? Take your trial by the principles of your law, and you must be cast off, and perish, as certainly as the Heathen whom you despise; and whose rebellion against the natural law, gross as it is, does not surpass your own offences against the tables of Moses. You must abandon the claim of right, the high talk of God’s Justice and plighted faith;—which are alike ill-suited to you both. The rules of law are out of the question, and would admit nobody; and we must ascend again to the sovereign will and free mercy of him, who is the source of law; and who, to bestow a blessing which its resources cannot confer, may devise new methods of beneficence. God has violated no pledge. Messiah came to Israel, and never went beyond its bounds; the uncircumcised had no part in him; and every Hebrew who desired it, was received as his subject. But when the people would not have him, and threw away their ancient title, was God either to abandon his vicegerent, or to force him on the unwilling? No: rather did it befit him to say; ‘if they will reject and crucify my servant,—why, let him die, and then he is Israelite no more; I will raise him, and take him apart in his immortality; where his blood of David is lost; and the holiness of his humanity is glorified; and all shall be his, who will believe, and love him, as he there exists, spiritually and truly.’” Thus, according to Paul, does God provide a new method of adoption or justification, without violating any promises of the old. Thus he makes Faith in Jesus,—a moral act instead of a genealogical accident,—the single condition of reception into the Divine kingdom upon earth. Thus, after the passage of Christ from this world to another, Jew and Gentile are on an equality in relation to the Messiah; the one gaining nothing by his past privileges; the other, not visited with exclusion for past idolatry and sins; but assured, in Messiah’s death, that these are to be overlooked, and treated as if cleansed away. He finds himself invited into the very penetralia of that sanctuary of pure faith and hope, from which before he had been repelled as an unclean thing; as if its ark of mercy had been purified for ever from his unworthy touch, or he himself had been sprinkled by some sudden consecration. And all this was the inevitable and instant effect of that death on Calvary; which took Messiah from the Jews, and gave him to the world.
With emphasis, not less earnest than that of Paul, does the apostle John repudiate the notion of any claim on the Divine admission by law or righteousness; and insist on humble and unqualified acceptance of God’s free grace and remission for the past, as the sole avenue of entrance to the kingdom. This avenue was open, however, to all “who confessed that Jesus the Messiah had come in the flesh;”[[351]] in other words, that, during his mortal life, Jesus had been indicated as this future Prince; and that his ministry was the Messiah’s preliminary visit to that earth on which shortly he would re-appear to reign. The great object of that visit was to prepare the world for his real coming; for as yet it was very unfit for so great a crisis; and especially to open, by his death, a way of admission for the Gentiles, and frame, on their behalf, an act of oblivion for the past. “If,” says the apostle to them, “we walk in the light, as he is in the light” (of love and heaven), “we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin:”[[352]] the Israelite will embrace the Gentiles in fraternal relations, knowing that the cross has removed their past unholiness. Nor let the Hebrew rely on anything now but the divine forbearance; to appeal to rights will serve no longer: “if we say we have no sin, we deceive ourselves, and the truth is not in us.”[[353]] Nor let any one despair of a reception, or even a restoration, because he has been an idolater and sinner: “Jesus Christ the righteous” is “an advocate with the Father” for admitting all who are willing to be his; “and he is the propitiation for our sins: and not for ours only (not merely for our small portion of Gentiles, already converted); but also for the whole world,”[[354]] if they will but accept him. He died to become universal; to make all his own; to spread an oblivion, wide as the earth, over all that had embarrassed the relations to the Messiah, and made men aliens, instead of Sons of God. Yet did no spontaneous movement of their good affections solicit this change. It was “not that we (Gentiles) loved God; but that he loved us, and sent his Son, the propitiation for our sins;” “he sent his only-begotten Son into the world, that we might live through him.”[[355]] That this epistle was addressed to Gentiles, and is therefore occupied with the same leading idea respecting the cross, which pervades the writings of Paul, is rendered probable by its concluding words, which could hardly be appropriate to Jews: “keep yourselves from idols.”[[356]] How little the apostle associated any vicarious idea even with a form of phrase most constantly employed by modern theology to express it, is evident from the parallel which he draws, in the following words, between the death of our Lord and that of the Christian martyrs; “hereby perceive we love, because Christ laid down his life for us; and we ought to lay down our lives for the brethren.”[[357]]
Are then the Gentiles alone beneficially affected by the death of Christ; and is no wider efficacy ever assigned to it in Scripture? The great number of passages to which I have already applied this single interpretation, will show that I consider it as comprising the great leading idea of the apostolic theology on this subject; nor do I think that there is (out of the Epistle to the Hebrews, which I shall soon notice) a single doctrinal allusion to the cross, from which this conception is wholly absent. At the same time, I am not prepared to maintain, that this is the only view of the crucifixion and resurrection ever present to the mind of the apostles. Jews themselves, they naturally inquired, how Israel, in particular, stood affected by the unanticipated death of its Messiah; in what way its relations were changed, when the offered Prince became the executed victim; and how far matters would have been different, if, as had been expected, the Anointed had assumed his rights and taken his power at once; and, instead of making his first advent a mere preliminary and warning visit “in the flesh,” had set up the kingdom forthwith, and gathered with him his few followers to “reign on the earth.” Had this—instead of submission to death, removal, and delay—been his adopted course, what would have become of his own nation, who had rejected him;—who must have been tried by that law which was their boast, and under which he came; who had long been notorious offenders against its conditions, and now brought down its final curse by despising the claims of the accredited Messiah? They must have been utterly “cut off,” and cast out among the “aliens from the commonwealth of Israel,” “without Messiah,” “without hope,” “without God;” for while “circumcision profiteth, if thou keep the law; yet if thou be a breaker of the law, thy circumcision is made uncircumcision.”[[358]] Had he come then “to be glorified in his saints, and to be admired in all them that believe;”—had he then been “revealed with his mighty angels” (whom he might have summoned by “legions”);—it must have been “in flaming fire, taking vengeance on them that knew not God, nor obeyed the glad tidings of the Lord Jesus Christ;” to “punish with everlasting destruction from the presence of the Lord and the glory of his power.”[[359]] The sins and prospects of Israel being thus terrible, and its rejection imminent (for Messiah was already in the midst of them),—he withheld his hand; refused to precipitate their just fate; and said, “Let us give them time and wait; I will go apart into the heavens, and peradventure they will repent; only they must receive me then spiritually, and by hearty faith, not by carnal right, admitting thus the willing Gentile with themselves.” And so he prepared to die and retire; he did not permit them to be cut off, but was cut off himself instead; he restrained the curse of their own law from falling on them, and rather perished himself by a foul and accursed lot, which that same law pronounces to be the vilest and most polluted of deaths. Thus says St. Paul to the Jews: “he hath redeemed us from the curse of the law, being made a curse for us; for it is written ‘cursed is every one that hangeth on a tree.’”[[360]] In this way, but for the death of the Messiah, Israel too must have been lost; and by that event they received time for repentance, and a way for remission of sins; found a means of reconciliation still; saw their providence, which had been lowering for judgment, opening over them in propitiation once more; the just had died for the unjust, to bring them to God. What was this delay,—this suspension of judgment,—this opportunity of return and faith,—but an instance of “the long-suffering of God,” with which “he endures the vessels of wrath (Jews) fitted to destruction; and makes known the riches of his glory on the vessels of mercy; which he had afore prepared unto glory?”[[361]] If Christ had not withdrawn awhile,—if his power had been taken up at once, and wielded in stern and legal justice, a deluge of judgment must have overwhelmed the earth, and swept away both Jew and Gentile, leaving but a remnant safe. But in mercy was the mortal life of Jesus turned into a preluding message of notice and warning, like the tidings which Noah received of the flood; and as the growing frame of the ark gave signal to the world of the coming calamity, afforded an interval for repentance, and made the patriarch, as he built, a constant “preacher of righteousness;”[[362]] so the increasing body of the Church, since the warning retreat of Christ to heaven, proclaims the approaching “day of the Lord,” admonishes that “all should come to repentance,”[[363]] and fly betimes to that faith and baptism which Messiah’s death and resurrection have left as an ark of safety. “Once in the days of Noah, the long-suffering of God waited while the ark was preparing, wherein few, that is, eight souls, were saved by water: a representation, this, of the way in which baptism (not, of course, carnal washing, but the engagement of a good conscience with God,) saves us now, by the resurrection of Jesus Christ; who is gone into heaven, and is on the right hand of God; angels, and authorities, and powers, being made subject to him.”[[364]] Yet, “the time is short,”[[365]] and must be “redeemed;”[[366]] “it is the last hour;”[[367]] “the Lord,” “the coming of the Lord,” “the end of all things,” are “at hand.”[[368]]
I have described one aspect, which the death of the Messiah presented to the Jews; and, in this, we have found another primary conception, explanatory of the scriptural language respecting the cross. Of the two relations in which this event appeared (the Gentile and the Israelitish) I believe the former to be by far the most familiar to the New Testament authors, and to furnish the true interpretation of almost all their phraseology on the subject. But, as my readers may have noticed, many passages receive illustration by reference to either notion; and some may have a meaning compounded of both. I must not pause to make any minute adjustment of these claims, on the part of the two interpreting ideas: it is enough that, either separately or in union, they have now been taken round the whole circle of apostolic language respecting the cross, and detected in every difficult passage the presence of sense and truth, and the absence of all hint of vicarious atonement.
It was on the unbelieving portion of the Jewish people, that the death of their Messiah conferred the national blessings and opportunities to which I have adverted. But to the converts who had been received by him during his mortal life, and who would have been heirs of his glory, had he assumed it at once, it was less easy to point out any personal benefits from the cross. That the Christ had retired from this world was but a disappointing postponement of their hopes: that he had perished as a felon, was shocking to their pride, and turned their ancient boast into a present scorn: that he had become spiritual and immortal made him no longer theirs “as concerning the flesh,” and, by admitting Gentiles with themselves, set aside their favourite law. So offensive to them was this unexpected slight on the institutions of Moses, immemorially reverenced as the ordinances of God, that it became important to give some turn to the death of Jesus, by which that event might be harmonized with the national system, and be shown to effect the abrogation of the Law, on principles strictly legal. This was the object of the writer of the Epistle to the Hebrews; who thus gives us a third idea of the relations of the cross,—bearing, indeed, an essential resemblance to St. Paul’s Gentile view, but illustrated in a manner altogether different. No trace is to be observed here of Paul’s noble glorying in the Cross: so studiously is every allusion to the crucifixion avoided, till all the argumentative part of the epistle has been completed, that a reader finds the conclusion already in sight, without having gained any notion of the mode of the Lord’s death, whether even it was natural or violent,—a literal human sacrifice, or a voluntary self-immolation. Its ignominy and its agonies are wholly unmentioned; and his mortal infirmities and sufferings are explained, not as the spontaneous adoptions of previous compassion in him, but as God’s fitting discipline for rendering him “a merciful and faithful high priest.”[[369]] They are referred to in the tone of apology, not of pride; as needing rather to be reconciled with his office, than to be boldly expounded as its grand essential. The object of the author clearly is, to find a place for the death of Jesus among the Messianic functions; and he persuades the Hebrew Christians that it is (not a satisfaction for moral guilt, but) a commutation for the Mosaic Law. In order to understand his argument, we must advert for a moment to the prejudices which it was designed to conciliate and correct.