A declaration this is which holds forth both the sin for which Christ atoned, and the Sacrifice itself, in a very distinct and peculiar light. In that Christ's sacrifice was thus a guilt-offering in the sense of the law, we are taught that, in one aspect, our sins are regarded by God, and should therefore be regarded by us, as debts which are due from us to God. This is, indeed, by no means the only aspect in which sin should be regarded; it is, for example, rebellion, high treason, a deadly affront to the Supreme Majesty, which must be expiated with the blood of the sin-offering. But our sins are also of the nature of debts. That is, God has claims on us for service which we have never met; claims for a portion of our substance which we have often withheld, or given grudgingly, trespassing thus in "the holy things of the Lord." Just as the servant who is set to do his master's work, if, instead, he take that time to do his own work, is debtor to the full value of the service of which his master is thus defrauded, so stands the case between the sinner and God. Just as with the agent who fails to make due returns to his principal on the moneys committed to him for investment, using them instead for himself, so stands the case between God and the sinner who has used his talents, not for the Lord, but for himself, or has kept them laid up, unused, in a napkin. Thus, in the New Testament, as the correlate of this representation of Christ as a guilt-offering, we find sin again and again set forth as a debt which is owed from man to God. So, in the Lord's prayer we are taught to pray, "Forgive us our debts;" so, twice the Lord Himself in His parables (Matt. xviii. 23-35; Luke vii. 41, 42) set forth the relation of the sinner to God as that of the debtor to the creditor; and concerning those on whom the tower of Siloam fell, asks (Luke xiii. 4), "Think ye that they were sinners (Greek 'debtors,') above all that dwelt in Jerusalem?" Indeed so imbedded is this thought in the conscience of man that it has been crystallised in our word "ought," which is but the old preterite of "owe;" as in Tyndale's New Testament, where we read (Luke vii. 41), "there was a certain lender, which ought him five hundred pence." What a startling conception is this, which forms the background to the great "guilt-offering"! Man a debtor to God! a debtor for service each day due, but no day ever fully and perfectly rendered! in gratitude for gifts, too often quite forgotten, oftener only paid in scanty part! We are often burdened and troubled greatly about our debts to men; shall we not be concerned about the enormous and ever accumulating debt to God! Or is He an easy creditor, who is indifferent whether these debts of ours be met or not? So think multitudes; but this is not the representation of Scripture, either in the Old or the New Testament. For in the law it was required, that if a man, guilty of any of these offences for the forgiveness of which the guilt-offering was prescribed, failed to confess and bring the offering, and make the restitution with the added fifth, as commanded by the law, he should be brought before the judges, and the full penalty of law exacted, on the principle of "an eye for an eye, a tooth for a tooth!" And in the New Testament, one of those solemn parables of the two debtors closes with the awful words concerning one of them who was "delivered to the tormentors," that he should not come out of prison till he had "paid the uttermost farthing." Not a hint is there in Holy Scripture, of forgiveness of our debts to God, except upon the one condition of full restitution made to Him to whom the debt is due, and therewith the sacrificial blood of a guilt-offering. But Christ is our Guilt-Offering. He is our Guilt-Offering, in that He Himself did that, really and fully, with respect to all our debts as sinful men to God, which the guilt-offering of Leviticus symbolised, but accomplished not. His soul He made a guilt-offering for our trespasses! Isaiah's words imply that He should make full restitution for all that of which we, as sinners, defraud God. He did this by that perfect and incomparable service of lowly obedience such as we should render, but have never rendered; in which He has made full satisfaction to God for all our innumerable debts. He has made such satisfaction, not by a convenient legal fiction, or in a rhetorical figure, or as judged by any human standard. Even as the ram of the guilt-offering was appraised according to "the shekel of the sanctuary," so upon our Lord, at the beginning of that life of sacrificial service, was solemnly passed the Divine verdict that with this antitypical Victim of the Guilt-Offering, God Himself was "well pleased" (Matt. iii. 17).
Not only so. For we cannot forget that according to the law, not only the full restitution must be made, but the fifth must be added thereto. So with our Lord. For who will not confess that Christ not only did all that we should have done, but, in the ineffable depth of His self-humiliation and obedience unto death, even the death of the cross, paid therewith the added fifth of the law. Said a Jewish Rabbi to the writer, "I have never been able to finish reading in the Gospel the story of the Jesus of Nazareth; for it too soon brings the tears to my eyes!" So affecting even to Jewish unbelief was this unparalleled spectacle, the adorable Son of God making Himself a guilt-offering, and paying, in the incomparable perfection of His holy obedience, the added fifth in our behalf! Thus has Christ "magnified this law" of the guilt-offering, and "made it honourable," even as He did all law (Isa. xlii. 21).
And, as is intimated, by the formal valuation of the sacrificial ram, in the type, even the death of Christ as the guilt-offering, in one aspect is to be regarded as the consummating act of service in the payment of debts Godward. Just as the sin-offering represented His death in its passive aspect, as meeting the demands of justice against the sinner as a rebel under sentence of death, by dying in his stead, so, on the other hand, the guilt-offering represents that same sacrificial death, rather in another aspect, no less clearly set forth in the New Testament; namely, the supreme act of obedience to the will of God, whereby He discharged "to the uttermost farthing," even with the added fifth of the law, all the transcendent debt of service due from man to God.
This representation of Christ's work has in all ages been an offence, "the offence of the cross." All the more need we to insist upon it, and never to forget, or let others forget, that Christ is expressly declared in the Word of God to have been "a guilt-offering," in the Levitical sense of that term; that, therefore, to speak of His death as effecting our salvation merely through its moral influence, is to contradict and nullify the Word of God. Well may we set this word in Isa. liii. 10, concerning the Servant of Jehovah, against all modern Unitarian theology, and against all Socinianising teaching; all that would maintain any view of Christ's death which excludes or ignores the divinely revealed fact that it was in its essential nature a guilt-offering; and, because a guilt-offering, therefore of the nature of the payment of a debt in behalf of those for whom He suffered.
Most blessed truth this, for all who can receive it! Christ, the Son of God, our Guilt-Offering! Like the poor Israelite, who had defrauded God of that which was His due, so must we do; coming before God, confessing that wherein we have wronged Him, and bringing forth fruit meet for repentance, we must bring and plead Christ in the glory of His person, in all the perfection of His holy obedience, as our Guilt-Offering. And therewith the ancient promise to the penitent Israelite becomes ours (vi. 7), "The priest shall make atonement for him before the Lord, and he shall be forgiven; concerning whatsoever he doeth so as to be guilty thereby."
[CHAPTER IX.]
THE PRIESTS' PORTIONS.
Lev. vi. 16-18, 26; vii. 6-10, 14, 31-36.