Q.-Would an evangelist, in preaching the Gospel, be free to say that there were those to whom he could not hold out any hope of mercy; that is, of course, not taking into consideration rejecters of Christ?"
WICKLOW." A.-We certainly know of no ground in scripture for such a statement, and cannot understand any one who knows the gospel for himself, even thinking so. The declarations of scripture are too plain to allow of any such limitation. " Go ye-into all the world, and preach the gospel to every creature," and " God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life," open the door to all, and unbelief is the only thing that can put any without the pale of mercy. If God " would have all men to be saved, and to come unto the knowledge of the truth," upon the ground that there is " one Mediator between God and men, the man Christ Jesus, who. gave himself for all," how dare any one, speaking in His name, say that there are some to whom " he could not hold out any hope of mercy"?
Q.-Can a "wicked person" excommunicate himself from the assembly, or does scripture show any other course than the assembly putting away such a one? W. T.
A.-The statement of scripture is plain: "Put away from. among yourselves that wicked person" (1 Cor. 5:1313But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:13)); and such an one absenting himself from the assembly does not relieve saints from the solemn responsibility of openly clearing the Lord's name from reproach, and proving themselves clear before God of the evil that had been amongst them in the person of the one who has left them. They have, too, to approve themselves "to be clear in this matter." (2 Cor. 7:1111For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. (2 Corinthians 7:11).)
Q.-How are we practically to wash one anther's. feet? S. A.
A.-We should say that the way to practically wash the feet of another would be to approach him in lowliness and love, and deal with his conscience by the word of God in such a way as to lead to self-judgment, so that whatever was wrong in his walk might be confessed and refrained from. To wash the feet of others we must ourselves be walking in communion with God, and have what is suited to Him before our minds.
C. W.
JUSTIFICATION BY FAITH, AND JUSTIFICATION OF LIFE.
(Continued from page 173.)
THE responsible creature, whether Jew or Gentile, brought in guilty before God, we learn that God's righteousness, witnessed by the law and the prophets (in the former by the sacrifices, in the latter by the predictions of blessing to be enjoyed in the future) was now manifested. God has set forth Christ Jesus as a mercy-seat through faith in His blood, for the chewing forth of His righteousness in the passing over the sins of Old Testament saints through divine forbearance, and for the sheaving forth of His righteousness in the present time, that He might be just and the justifier of him who is of the faith of Jesus. God is seen then to be righteous in justifying ungodly ones, the blood of Christ being the ground of it, and Christ Himself set forth a mercy-seat through faith in His blood to show it. Now if God can be righteous in justifying one ungodly person on such ground, He can be righteous in justifying any. Hence God's righteousness through faith of Jesus Christ is unto all them that believe, for there is no difference. For all, whether Jews or Gentiles, have sinned, and they come short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus. All boasting is thus excluded, and the law at the same time established; the guilty one, when believing, being justified by faith apart from works of law. Now this way of acting opens the door of blessing to Gentiles, seeing it is one God who will justify the circumcision on the principle of (ἐκ) faith, and the uncircumcision through (διά) faith.
God's righteousness thus displayed, and His holiness fully maintained, we next learn how a person can share in this justification, illustrated, as regards the principle-that is, by faith (ἐκ πίστεως), not by, or from, works-in the history of Abraham recounted in Gen. 15; and, as regards the moral class who can participate in the blessings of it, in the history and words of David (Psa. 32), followed by the testimony set forth, on the belief of which we are justified. (Chapter 4:24, 25) For it was not written for Abraham's sake alone that righteousness was reckoned, or imputed to him, but for us also, to whom it shall be imputed, if we believe on Girt) Him, that is, put full confidence in Him, who raised up Jesus our Lord from the dead, who was delivered for our offenses, and raised for our justification.
In the third chapter, it should be noticed, we read of God's righteousness being manifested unto all them that believe. In the fourth chapter we read, not of God's righteousness, or of Christ's righteousness, but simply of righteousness being imputed by God to the believer, not a word however of its being imparted. Reckoning a man righteous is not imparting to him righteousness, but imputing it to him. We have nothing here of giving a man a righteousness, but of God reckoning a guilty one righteous before Him, when he believes on Him who has shown Himself to be the God of resurrection, resting on 'God's testimony about the death and resurrection of His Son. To what has been done for us by the Lord Jesus Christ God points us here, not to anything done in us; and the one who believes this testimony is justified from all things, from which he could not be justified by the law of Moses, has peace consequently with God, and boasts in hope of the glory of God, able meanwhile to boast in tribulations also, and to boast likewise in God through the Lord Jesus Christ, by whom he has received the reconciliation. Now these blessings just enumerated cannot, whilst we are on earth, be in their own line surpassed. And all this flows out from the atoning death of Christ, and from God justifying those who confide in Him with reference to the beneficial results of the death and resurrection of His Son. As yet we have not read a word in the epistle of the walk, and condition, or state, of the believer, but only of his standing (chap. 5. 2); and to that, and to the special blessings connected with it, we cannot, as we have said, add one iota. Justified by (ἐκ) faith, we have peace with God. And whether we read we have (ἔχομεν), or let us have (ἔχωμεν) peace, it makes no difference on this point. Peace with God flows to us by virtue of the Lord's atoning death and resurrection, consequent on our being justified by faith apart from works of law. Thus the present standing of the believer before the throne is perfect. And all is seen to rest simply on the atoning death and resurrection of the Lord Jesus Christ, who was raised for our justification, or for our justifying (διἀ τἠν δικαίωσιν ἡμῶν).
To the doctrine of justification by faith and its consequences the apostle elsewhere refers (1 Cor. 6:1111And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11); 2 Cor. 5:2121For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:21); Phil. 3; Titus 3:77That being justified by his grace, we should be made heirs according to the hope of eternal life. (Titus 3:7)), and more at length in Gal. 2:15-3. 14. But the teaching is nowhere so fully set forth as in Rom. 3:20-5:1120Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28Therefore we conclude that a man is justified by faith without the deeds of the law. 29Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31Do we then make void the law through faith? God forbid: yea, we establish the law. 1What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2For if Abraham were justified by works, he hath whereof to glory; but not before God. 3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8Blessed is the man to whom the Lord will not impute sin. 9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14For if they which are of the law be heirs, faith is made void, and the promise made of none effect: 15Because the law worketh wrath: for where no law is, there is no transgression. 16Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. 18Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; 21And being fully persuaded that, what he had promised, he was able also to perform. 22And therefore it was imputed to him for righteousness. 23Now it was not written for his sake alone, that it was imputed to him; 24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25Who was delivered for our offences, and was raised again for our justification. 1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4And patience, experience; and experience, hope: 5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 3:20‑5:11), concentrating the attention of the reader on what is told him about the Lord Jesus Christ, as the ground on which, when believed God can righteously justify ungodly ones.
St. Paul treats of justification as by faith, and not by works of law. As thus justified, all recurrence to the law to acquire a standing before the throne of God must clearly be given up. On this he insists in Gal. 2, contrasting in chapter 3 of that epistle law and faith; those on the principle of faith being blessed with faithful Abraham, whilst those on the principle of works of law are under a curse, for "by law no flesh is justified in the sight of God." (Gal. 3:1111But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. (Galatians 3:11).) Now this justification is completed once and forever. " Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God," he writes to the Corinthians (1 Cor. 6:1111And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:11)), reminding Titus of the same thing. (Chapter 3:7.) Further, those thus justified have submitted themselves to the righteousness of God, which Israel refused to do (Rom. 10:33For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. (Romans 10:3)); God being displayed as righteous in reckoning such righteous before Him. All the glory then of their justification is due to God; for that to which they had no title, and which they never could have procured, namely, a standing as righteous before the throne, is theirs, and theirs forever who believe on Him who raised up Jesus our Lord from the dead. It was this which Paul gloried in -a righteousness which is from God (τὴν ἐκ θεοῖ δικαιοσύνην), in contrast to any which he might have called his own (Phil. 3:99And be found in him, 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: (Philippians 3:9)), as the fruit of his acts. God reckoned him righteous. With this he was satisfied. He desired nothing else. Hence the believer's standing is seen to rest wholly on the merits of the blood of Christ, he enjoying it as having believed God's testimony to the death and resurrection of His Son. Such an one is justified, or reckoned righteous by, or on the principle of (ἐκ), faith.
But if this question is settled, and settled forever, may such an one walk and act as he lists? Scripture condemns such an unholy principle, and insists by James on justification by, or on the principle of (ἐξ), works. Faith without works is dead. St. Paul has treated of justification by faith in connection with the believer's standing, St. James insists on justification by works in connection with the believer's walk. Paul points us to Abraham in Gen. 15, as an illustration of one justified by faith. James turns to the history of the same patriarch in Gen. 22 for an illustration of one justified by works. This is helpful and instructive, as the order is suggestive. Abraham was justified by faith, when he believed God's word about his seed. God who reads the heart knew that His servant had believed Him, though no word was uttered by the patriarch on that occasion, that we read of. He was justified by works years afterward, when he offered up Isaac his son upon the altar, the surrendering of his son to die, in whom were centered all his hopes for earth, evidencing the reality of his faith. " Thus," writes James, " the scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for righteousness." Faith wrought with his works, and by works was faith perfected. (James 2:22, 2322Seest thou how faith wrought with his works, and by works was faith made perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. (James 2:22‑23).) Works are needed, as evidences of the reality of faith which already exists. We cannot too stoutly maintain that. On the one hand we cannot too tenaciously maintain the doctrine of justification by faith. On the other we cannot too strongly insist on justification by works, yet not as the meritorious ground of our standing, which would be to depreciate the value of the atoning death of Christ, but as evidence of real faith in God's word about His Son. Both must be exemplified in the believer, as both were in Abraham, ever remembering that Abraham was justified by faith years before he was justified by works by the offering up of his son, by which, as James points out, the scripture of Gen. 15:66And he believed in the Lord; and he counted it to him for righteousness. (Genesis 15:6) was fulfilled.
Mr. Sadler would insist on evidences of faith. In this he is right. Yet, while insisting on this, we must be careful not to weaken the doctrines of grace. The scripture teaching of the assurance of salvation is perfectly compatible with the most earnest exhortation as to our walk and ways. When it treats of the former it tells us of God's purpose for His saints, which must and will be carried out. When it deals with the latter, it is pressing on saints to be real, and to manifest the fruits of life in the soul. We are to make our calling and election sure, writes Peter (2 Peter 1:1010Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:10)); but it is a calling, and an election in which we already share. Yet, while God's word insists on this, there is not a loophole allowed for a doubt to enter the heart as to the present and everlasting salvation of all true believers on the Lord Jesus Christ. An illustration of this is furnished us in the Epistle to the Hebrews (chaps. 3, 4), in which the saint's responsibility to keep on the road to the end is pressed on him in the strongest way. All were to press on, Paul included. Accordingly, when exhorting them to do this, the apostle says we and us (chap. 3:6, 14; 4:11); but when hinting at the possibility of any one turning out to be a Christian only in name, he changes the term to any man or any of you. (Chapter 3:12; 4:1, 11.) We will quote the passages. "But Christ as a Son over His [that is, God's] house, whose house are we, if we hold fast the confidence and the rejoicing of the hope firm to the end." "For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." "Let us labor therefore to enter into that rest." So far he classes himself with them all. But warning such as might be in ere professors, he adds, "lest any man fall after the same example of unbelief." Again, " Take heed lest there be in any of you an evil heart of unbelief in departing from the living God." And, " Let us fear, lest a promise being left of entering into his [that is, God's] rest, any of you should seem to come short." One who knows he has everlasting life could not rightly talk of the possibility of losing it; but having it, he is to manifest it, because it is life. Of the abiding security of those who possess it the Lord has told us in John 10. Such shall never perish (ἀπόλωνται), that is, there is no germ of destruction of that life within the believer, and no power from without, shall pluck such from Christ's hand. This was the declaration of the Good Shepherd when on earth. And saints could and did know they were saved. John wrote, that they might know they had eternal life, who believe on the name of the Son of God. (1 John 5:1313These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. (1 John 5:13).) Peter wrote to those who had received the end of their faith, the salvation of their souls. (1 Peter 1:99Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:9).) And Paul says of those once Gentiles, "By grace ye are saved [σεσωσμένοι], through faith." (Eph. 2:88For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8).) And the Judge Himself has declared, " He that heareth my word, and believeth him that sent me, hath everlasting life, and shall not come into judgment, but is passed from death unto life." (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24).) Nothing, we should have thought, could be plainer than this.
But Mr. Sadler asserts that, though the members of the apostolical churches are all assumed to be "elect," yet they are not assumed to be sure of perseverance in grace, or of final acceptance. In proof of this he quotes (p. 186) 1 Peter 1:22Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2), and contrasts it with 2 Peter 1:1010Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (2 Peter 1:10). In the former they are addressed as elect, in the latter they are exhorted to make their calling and election sure. In this there is no contradiction. The one who is chosen of God, or elect, will undoubtedly be saved. But is it anything inconsistent with this, that he should manifest by his life who and what he is? It is to do this that the apostle exhorts him. Life should be manifested. Antinomianism forms no part of scripture teaching. God does not only save from the justly deserved wrath, but He quickens. Hence the one who is saved should manifest the fruits of the divine nature in his ways down here. One might wonder at Mr. S. finding a difficulty, or resting an argument on these two verses to undermine the teaching of grace. But not Peter only, Paul also is pressed into the service, though with no more success. (p. 187.) " The Christians of the Roman church," he tells us, " are all of them in his [that is, Paul's] eyes the called of Jesus Christ, beloved of God, called to be saints, and yet to such persons the apostle deems it right to say, Thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee, &c. The apostle, we beg Mr. Sadler's pardon, says no such thing to Christians. He addresses, in Rom. 11:13-2413For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19Thou wilt say then, The branches were broken off, that I might be graffed in. 20Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21For if God spared not the natural branches, take heed lest he also spare not thee. 22Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? (Romans 11:13‑24), Gentiles in contrast to Jews, "I speak to you the Gentiles," warning them against abusing the privilege which is now theirs. A Christian is neither a Jew nor a Gentile (1 Cor. 10:3232Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: (1 Corinthians 10:32)), whichever of these two he once-was. Mr. S. confounds grace and privilege. We shall have to return to the teaching about the olive-tree further on, most important as it is in its place, but not to be applied as Mr. Sadler does in his work. Predestination, and indefectibility of grace are perfectly compatible with all that St. Paul and St. Peter taught.
But we are also told, that though "the apostolical Christians were all addressed as saved, yet this salvation was in no case held to be final-always conditional. In one sense they were all apparently saved, or had been saved; in another they were being saved; in a third sense, more frequently alluded to by far than the others, they had yet to be saved in the judgment day, or in the day of the Lord Jesus." (p. 193.) Of course the salvation of the whole person is not yet completed, for we await that to be accomplished by the redemption of the body. (Rom. 5:9, 10; 8:239Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (Romans 5:9‑10)
23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23); 1 Peter 1:55Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)) But to say that salvation is in no case held to be final, but always conditional, is to confound that which Peter so carefully distinguishes, the present and everlasting salvation of the soul, with the full and still future salvation of the whole person. (See 1 Peter 1:5, 95Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)
9Receiving the end of your faith, even the salvation of your souls. (1 Peter 1:9)) And surely nothing more definite could we have, than the statement already quoted from Eph. 2:5,85Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8), "By grace ye are saved (σεσωσμένοι)." We call our reader's attention to the perfect tense here used by the apostle. Can it be conceived, that, one in Christ in the heavenlies now (Eph. 6), may be shut out of heaven forever by-and-by? In the face of this scripture, how can Mr. Sadler attempt to make good his assertion?
He tells us, "The Christians, to whom the apostles wrote their epistles, had been saved, for Christ by His death and resurrection had put the whole world into a salvable state. Each and every man's sin was by His death fully atoned for; so that each man could, if he would, be made a partaker of the death and life of Christ." (p. 193.) Generally for the support of his statements, the author quotes scripture. With this practice we heartily agree. But in support of this astounding statement, that every man's sin has been atoned for, the author has quoted nothing. Indeed, there is nothing in the divine word to support it, but much that is against it. There is a confounding here between propitiation and substitution, both essential parts of atonement. Propitiation has been made for the whole world, as John writes. (1 John 2:22And 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).) Hence if God is righteous in saving one sinner, He can be equally righteous in saving all, if they will accept of His salvation. The blood on the mercy-seat has met the claims of God's holiness and righteousness. But substitution on the other hand has not been effected for the whole world, else all would be saved. This Isa. 53:11, 1211He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:11‑12); Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28); 1 Peter 2:2424Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. (1 Peter 2:24) teach us. The Lord Jesus bore the sins of many, or our sins, as wrote Peter, distinguishing those whom he addressed from the ungodly and impenitent Gentiles referred to in verse 12 of that same chapter. He gave Himself a ransom for many (ἀντὶ πολλῶν), Christ Himself tells us (Matt. 20:2828Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:28); Mark 10:4545For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Mark 10:45)) when speaking of those who would benefit by His death. It was enough for all (ὺπὲρ πάντων), Paul tells us (1 Tim. 2:66Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6)), but actually only for many (ἀυτὶ πολλῶν). This limitation of the benefits of it to those only who will participate in them we meet with elsewhere. See Rom. 5:18,1918Therefore 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. 19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. (Romans 5:18‑19), " For as by one offense upon all to condemnation, so by one act of righteousness upon all to justification of life." So far could the benefits extend. But all not receiving it we read, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." To teach that the sins of all men have been atoned for, and yet all are not saved, is to depreciate the value of the atonement, and to require something more to ensure the sinner a perfect standing before the throne. c. E. S.