"A commutation as unto sin and righteousness, by imputation, between Christ and believers, represented in the Scripture"
There is in the Scripture represented unto us a commutation between Christ and believers, as unto sin and righteousness; that is, in the imputation of their sins unto him, and of his righteousness unto them. In the improvement and application hereof unto our own souls, no small part of the life and exercise of faith does consist.
This was taught the church of God in the offering of the scapegoat: "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat. And the goat shall bear upon him all their iniquities," Lev.16:21,22. Whether this goat sent away with this burden upon him did live, and so was a type of the life of Christ in his resurrection after his death; or whether he perished in the wilderness, being cast down the precipice of a rock by him that conveyed him away, as the Jews suppose; it is generally acknowledged, that what was done to him and with him was only a representation of what was done really in the person of Jesus Christ. And Aaron did not only confess the sins of the people over the goat, but he also put them all on his head, "wenatan 'otam al-rosh hassa'ir",--"And he shall give them all to be on the head of the goat." In answer whereunto it is said, that he bare them all upon him. This he did by virtue of the divine institution, wherein was a ratification of what was done. He did not transfuse sin from one subject into another, but transferred the guilt of it from one to another; and to evidence this translation of sin from the people unto the sacrifice, in his confession, "he put and fixed both his hands on his head." Thence the Jews say, "that all Israel was made as innocent on the day of expiation as they were on the day of creation;" from verse 30. Wherein they came short of perfection or consummation thereby the apostle declares, Heb.10. But this is the language of every expiatory sacrifice, "Quod in ejus caput sit;"-- "Let the guilt be on him." Hence the sacrifice itself was called "chatat" and "'ashan",--"sin" and "guilt," Lev.4:29; 7:2; 10:17. And therefore, where there was an uncertain murder, and none could be found that was liable to punishment thereon, that guilt might not come upon the land, nor the sin be imputed unto the whole people, a heifer was to be slain by the elders of the city that was next unto the place where the murder was committed, to take away the guilt of it, Deut.21:1-9. But whereas this was only a moral representation of the punishment due to guilt, and no sacrifice, the guilty person being not known, those who slew the heifer did not put their hands on him, so as to transfer their own guilt to him, but washed their hands over him, to declare their personal innocence. By these means, as in all other expiatory sacrifices, did God instruct the church in the transferring of the guilt of sin unto Him who was to bear all their iniquities, with their discharge and justification thereby.
So "God laid on Christ the iniquities of us all," that "by his stripes we might be healed," Isa.53:5,6. Our iniquity was laid on him, and he bare it, verse 11; and through his bearing of it we are freed from it. His stripes are our healing. Our sin was his, imputed unto him; his merit is ours, imputed unto us. "He was made sin for us, who knew no sin; that we might become the righteousness of God in him," 2 Cor.5:21. This is that commutation I mentioned: he was made sin for us; we are made the righteousness of God in him. God not imputing sin unto us, verse 19, but imputing righteousness unto us, does it on this ground alone that "he was made sin for us." And if by his being made sin, only his being made a sacrifice for sin is intended, it is to the same purpose; for the formal reason of any thing being made an expiatory sacrifice, was the imputation of sin unto it by divine institution. The same is expressed by the same apostle, Rom.8:3,4, "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 sin was made his, he answered for it; and the righteousness which God requireth by the law is made ours: the righteousness of the law is fulfilled in us, not by our doing it, but by his. This is that blessed change and commutation wherein alone the soul of a convinced sinner can find rest and peace. So he "has redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on us," Gal.3:13,14. The curse of the law contained all that was due to sin. This belonged unto us; but it was transferred on him. He was made a curse; whereof his hanging on a tree was the sign and token. Hence he is said to "bear our sins in his own body on the tree," 1 Pet.2:24; because his hanging on the tree was the token of his bearing the curse: "For he that is hanged is the curse of God," Dent.21:23. And in the blessing of faithful Abraham all righteousness and acceptation with God is included; for Abraham believed God, and it was imputed unto him for righteousness.
... [Justin Martyr said:] "He gave his Son a ransom for us;--the holy for transgressors; the innocent for the nocent; the just for the unjust; the incorruptible for the corrupt; the immortal for mortals. For what else could hide or cover our sins but his righteousness? In whom else could we wicked and ungodly ones be justified, or esteemed righteous, but in the Son of God alone? O sweet permutation, or change! O unsearchable work, or curious operation! O blessed beneficence, exceeding all expectations that the iniquity of many should be hid in one just one, and the righteousness of one should justify many transgressors."
... [Gregory of Nyssa said:] "He has transferred unto himself the filth of my sins, and communicated unto me his purity, and made me partaker of his beauty."
... [Augustine said:] "He was sin, that we might be righteousness; not our own, but the righteousness of God; not in ourselves, but in him; as he was sin, not his own, but ours,--not in himself, but in us."
... [Chrysostom said in 2 Epist. ad Corinth. cap.5 Hom.11:] " What word, what speech is this? What mind can comprehend or express it? For he says, 'He made him who was righteous to be made a sinner, that he might make sinners righteous. Nor yet does he say so neither, but that which is far more sublime and excellent; for he speaks not of an inclination or affection, but expresses the quality itself. For he says not, he made him a sinner, but sin; that we might be made, not merely righteous, but righteousness, and that the righteousness of God, when we are justified not by works (for if we should, there must be no spot found in them), but by grace, whereby all sin is blotted out."
... [Taulerus said:] "Christ took upon him all the sins of the world, and willingly underwent that grief of heart for them, as if he himself had committed them."
... [Albertus Pighius said:] "'God was in Christ,' says the apostle, 'reconciling the world unto himself, not imputing unto men their sins,' ['and has committed to us the word of reconciliation.'] In him, therefore, we are justified before God; not in ourselves, not by our own, but by his righteousness, which is imputed unto us, now communicating with him. Wanting righteousness of our own, we are taught to seek for righteousness without ourselves, in him. So he says, 'Him who knew no sin, he made to be sin for us' (that is, an expiatory sacrifice for sin), 'that we might be made the righteousness of God in him.' We are made righteous in Christ, not with our own, but with the righteousness of God. By what right? The right of friendship, which makes all common among friends, according unto the ancient celebrated proverb. Being in grafted into Christ, fastened, united unto him, he makes his things ours, communicates his riches unto us, interposes his righteousness between the judgment of God and our unrighteousness: and under that, as under a shield and buckler, he hides us from that divine wrath which we have deserved, he defends and protects us therewith; yea, he communicates it unto us and makes it ours, so as that, being covered and adorned therewith, we may boldly and securely place ourselves before the divine tribunal and judgment, so as not only to appear righteous, but so to be. For even as the apostle affirms, that by one man's fault we were all made sinners, so is the righteousness of Christ alone efficacious in the justification of us all: 'And as by the disobedience of one man many were made sinners, so by the obedience of one man,' says he, 'many are made righteous.' This is the righteousness of Christ, even his obedience, whereby in all things he fulfilled the will of his Father; as, on the other hand, our unrighteousness is our disobedience and our transgression of the commands of God. But that our righteousness is placed in the obedience of Christ, it is from hence, that we being incorporated into him, it is accounted unto us as if it were ours; so as that therewith we are esteemed righteous. And as Jacob of old, whereas he was not the firstborn, being hid under the habit of his brother, and clothed with his garment, which breathed a sweet savour, presented himself unto his father, that in the person of another he might receive the blessing of the primogeniture; so it is necessary that we should lie hid under the precious purity of the First-born, our eldest brother, be fragrant with his sweet savour, and have our sin buried and covered with his perfections, that we may present ourselves before our most holy Father, to obtain from him the blessing of righteousness." And again: "God, therefore, does justify us by his free grace or goodness, wherewith he embraces us in Christ Jesus, when he clotheth us with his innocence and righteousness, as we are ingrafted into him; for as that alone is true and perfect which only can endure in the sight of God, so that alone ought to be presented and pleaded for us before the divine tribunal, as the advocate of or plea in our cause. Resting hereon, we here obtain the daily pardon of sin; with whose purity being covered, our filth, and the uncleanness of our imperfections are not imputed unto us, but are covered as if they were buried, that they may not come into the judgment of God; until, the old man being destroyed and slain in us, divine goodness receives us into peace with the second Adam."
... This blessed permutation as unto sin and righteousness is represented unto us in the Scripture as a principal object of our faith,-- as that whereon our peace with God is founded. And although both these (the imputation of sin unto Christ, and the imputation of righteousness unto us) be the acts of God, and not ours, yet are we by faith to exemplify them in our own souls, and really to perform what on our part is required unto their application unto us; whereby we receive "the atonement," Rom.5:11. Christ calls unto him all those that "labour and are heavy laden," Matt.11:28. The weight that is upon the consciences of men, wherewith they are laden, is the burden of sin. So the psalmist complains that his "sins were a burden too heavy for him," Ps.38:4. Such was Cain's apprehension of his guilt, Gen.4:13. This burden Christ bare, when it was laid on him by divine estimation. For so it is said, "wa'awonotam hu jisbol", Isa.53:11,-- "He shall bear their iniquities" on him as a burden. And this he did when God made to meet upon him "the iniquity of us all," verse 6. In the application of this unto our own souls, as it is required that we be sensible of the weight and burden of our sins and how it is heavier than we can bear; so the Lord Christ calls us unto him with it, that we may be eased. This he does in the preachings of the gospel, wherein he is "evidently crucified before our eyes," Gal.3:1. In the view which faith has of Christ crucified (for faith is a "looking unto him," Isa.45:22; 65:1, answering their looking unto the brazen serpent who were stung with fiery serpents, John 3:14,15), and under a sense of his invitation (for faith is our coming unto him, upon his call and invitation) to come unto him with our burdens, a believer considers that God has laid all our iniquities upon him; yea, that he has done so, is an especial object whereon faith is to act itself, which is faith in his blood. Hereon does the soul approve of and embrace the righteousness and grace of God, with the infinite condescension and love of Christ himself. It gives its consent that what is thus done is what becomes the infinite wisdom and grace of God; and therein it rests. Such a person seeks no more to establish his own righteousness, but submits to the righteousness of God. Herein, by faith, does he leave that burden on Christ which he called him to bring with him, and complies with the wisdom and righteousness of God in laying it upon him. And herewithal does he receive the everlasting righteousness which the Lord Christ brought in when he made an end of sin, and reconciliation for transgressors.
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