doctrine of the atonement to explain the figures of speech in which the apostles declare their doctrine. But, since the Calvinistic scheme was devised by human thought to explain the New Testament language, any scheme which explains that language as well has equal Scripture claims to credence; any which better explains it, with sharper, broader meaning and fewer difficulties, has superior claims to be received.
We are now prepared to state what we believe was the meaning originally associated with, and meant to be conveyed by, the phrases equivalent to "redemption by the death of Christ." In consequence of sin, the souls of all mankind, after leaving the body, were shut up in the oblivious gloom of the under world. Christ alone, by virtue of his perfect holiness, was not subject to any part of this fate. But, in fulfilment of the Father's gracious designs, he willingly submitted, upon leaving the body, to go among the dead, that he might declare the good tidings to them, and burst the bars of darkness, and return to life, and rise into heaven as a pledge of the future translation of the faithful to that celestial world, instead of their banishment into the dismal bondage below, as hitherto. The death of Christ, then, was the redemption of sinners, in that his death implied his ascent, "because it was not possible that he should be holden of death;" and his ascension visibly demonstrated the truth that God had forgiven men their sins and would receive their souls to his own abode on high.
Three very strong confirmations of the correctness of this interpretation are afforded in the declarations of Peter. First, he never even hints, in the faintest manner, that the death of Christ was to have any effect on God, any power to change his feeling or his government. It was not to make a purchasing expiation for sins and thus to reconcile God to us; but it was, by a revelation of the Father's freely pardoning love, to give us penitence, purification, confidence, and a regenerating piety, and so to reconcile us to God. He says in one place, in emphatic words, that the express purpose of Christ's death was simply "that he might lead us to God." In the same strain, in another place, he defines the object of Christ's death to be "that we, being delivered from sins, should live unto righteousness." It is plain that in literal reality he refers our marvellous salvation to the voluntary goodness of God, and not to any vicarious ransom paid in the sacrifice of Christ, when he says, "The God of all grace hath called us unto his eternal glory by Jesus Christ." The death of Christ was not, then, to appease the fierce justice of God by rectifying the claims of his inexorable law, but it was to call out and establish in men all moral virtues by the power of faith in the sure gift of eternal life sealed to them through the ascension of the Savior.
For, secondly, the practical inferences drawn by Peter from the death of Christ, and the exhortations founded upon it, are inconsistent with the prevailing theory of the atonement. Upon that view the apostle would have said, "Christ has paid the debt and secured a seat in heaven for you, elected ones: therefore believe in the sufficiency of his offerings, and exult." But not so. He calls on us in this wise: "Forasmuch as Christ hath suffered for us, arm yourselves with the same mind." "Christ suffered for you, leaving an example that ye should follow his steps." The whole burden of his practical argument based on the mission of Christ is, the obligation of a religious spirit and of pure morals. He does not speak, as many modern sectarists have spoken, of the "filthy rags of righteousness;" but he says, "Live no longer in sins," "have a meek and quiet spirit, which is in the sight of God of great price," "be ye holy in all manner of conversation," "purify your souls by obedience to the truth," "be ye a holy priesthood to offer up spiritual sacrifices," "have a good conscience," "avoid evil and do good," "above all, have fervent love, for love will cover a multitude of sins." No candid person can peruse the epistle and not see that the great moral deduced in it from the mission of Christ is this: Since heaven is offered you, strive by personal virtue to be prepared for it at the judgment which shall soon come. The disciple is not told to trust in the merits of Jesus; but he is urged to "abstain from evil," and "sanctify the Lord God in his heart," and "love the brethren," and "obey the laws," and "do well," "girding up the loins of his mind in sobriety and hope." This is not Calvinism.
The third fortification of this exposition is furnished by the following fact. According to our view, the death of Christ is emphasized, not on account of any importance in itself, but as the necessary condition preliminary to his resurrection, the humiliating prelude to his glorious ascent into heaven. The really essential, significant thing is not his suffering, vicarious death, but his triumphing, typical ascension. Now, the plain, repeated statements of Peter strikingly coincide with this representation. He says, "God raised Christ up from the dead, and gave him glory, [that is, received him into heaven,] that your faith and hope might be in God." Again he writes, "Blessed be God, who according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead unto an incorruptible inheritance in heaven." Still again, he declares that "the figure of baptism, signifying thereby the answer of a good conscience toward God, saves us by the resurrection of Jesus Christ, who is gone into heaven." According to the commonly received doctrine, instead of these last words the apostle ought to have said, "saves us by the death of him who suffered in expiation of our sins." He does not say so. Finally, in the intrepid speech that Peter made before the Jewish council, referring to their wicked crucifixion of Jesus, he says, "Him hath God raised up to his own right hand, to be a Leader and a Savior, to give repentance to Israel and forgiveness of sins." How plainly remission of sins is here predicated, not through Christ's ignominious suffering, but through his heavenly exaltation! That exaltation showed in dramatic proof that by God's grace the dominion of the lower world was about to be broken and an access to the celestial world to be vouchsafed.
If Christ bought off our merited punishment and earned our acceptance, then salvation can no more be "reckoned of grace, but of debt." But the whole New Testament doctrine is, "that sinners are justified freely through the redemption that is in Christ Jesus." "The redemption that is in Christ"! Take these words literally, and they yield no intelligible meaning. The sense intended to be conveyed or suggested by them depends on interpretation; and here disagreement arises. The Calvinist says they mean the redemption undertaken, achieved, by Christ. We say they mean the redemption proclaimed, brought to light, by Christ. The latter explanation is as close to the language as the former. Neither is unequivocally established by the statement itself. We ought therefore to adopt the one which is at once most rational and plausible in itself, and most in harmony with the peculiar opinions and culture of the person by whom, and of the time when, the document was written. All these considerations, historical, philosophical, and moral, undeniably favor our interpretation, leaving nothing to support the other save the popular theological belief of modern Protestant Christendom, a belief which is the gradual product of a few great, mistaken teachers like Augustine and Calvin.
We do not find the slightest difficulty in explaining sharply and broadly, with all its niceties of phraseology, each one of the texts urged in behalf of the prevalent doctrine of the atonement, without involving the essential features of that doctrine. Three demonstrable assertions of fact afford us all the requisite materials. First, it was a prevalent belief with the Jews, that, since death was the penalty of sin, the suffering of death was in itself expiatory of the sins of the dying man.12 Lightfoot says, "It is a common and most known doctrine of the Talmudists, that repentance and ritual sacrifice expiate some sins, death the rest. Death wipes off all unexpiated sins."13 Tholuck says, "It was a Jewish opinion that the death of the just atoned for the people."14 He quotes from the Talmud an explicit assertion to that effect, and refers to several learned authorities for further citations and confirmations.
Secondly, the apostles conceived Christ to be sinless, and consequently not on his own account exposed to death and subject to Hades. If, then, death was an atonement for sins, and he was sinless, his voluntary death was expiatory for the sins of the world; not in an arbitrary and unheard of way, according to the Calvinistic scheme, but in the common way, according to a Pharisaic notion. And thirdly, it was partly a Jewish expectation concerning the Messiah that he would,15 and partly an apostolic conviction concerning Christ that he did, break the bolts of the old Hadean prison and open the way for human ascent to heaven. As Jerome says, "Before Christ Abraham was in hell, after Christ the crucified thief was in paradise;"16 for "until the advent of Christ all alike went down into the under world, heaven being shut until Christ threw aside the flaming sword that turned every way."17
These three thoughts that death is the expiatory penalty of sin, that Christ was himself sinless, that he died as God's envoy to release the prisoners of gloom and be their pioneer to bliss leave nothing to be desired in explaining the sacrificial terms and kindred phrases employed by the apostles in reference to his mission.
Without question, Peter, like his companions, looked for the speedy return of Christ from heaven to judge all, and to save the worthy. Indications of this belief are numerously afforded in his words. "The end of all things is at hand: be ye therefore sober and watch unto prayer." "You shall give account to him that is ready to judge the quick and the dead." Here the common idea of that time namely, that the resurrection of the captives of the