We are all learners, if indeed we have a teachable spirit, and any progress in the knowledge of what the word of God contains is only an approximation to a fuller comprehension of the truth, which was taught by the apostles of the Lord Jesus Christ. More than what was then taught we cannot look to know. All progress in the apprehension of truth since their day is only a recovery in measure, of what was then set forth. For all the truth that we have, we are indebted of course to God's grace; and how has grace been manifested in recovering for the saints truth after truth during the past three hundred years! Bearing then in mind it is wholly of grace that truth forgotten has been in any measure recovered, none of us have anything to boast of. So if one sees any mistake in the teaching of another, or a want of clearness in the apprehension of parts of divine revelation, it becomes us, as we point such out, to remember in what darkness and ignorance we were formerly ourselves. It is in this spirit that we would comment on some statements in the Pietisten," by Dr. Waldenström, for September, 1881.
To be saved, to be redeemed, to be reconciled (Swedish försonas), he writes, all mean the same thing seen from different sides. Salvation actually is man's försoning with God. (§ 710.) "Against all such wrong ideas the scripture teaches us that no change took place in God's disposition towards man consequent on man's sin; that it was therefore not God that needed to be reconciled (försonas) to man, but man that needed to be reconciled to God, and that as a result thereof the atonement (försinengen), or reconciliation is a work that starts from God, and is directed towards man, and has for its object, not to appease Him, but to cleanse man from sin, and place him again in a right relationship to God." (§ 716.)
Now in treating of truth it is important to get a clear understanding of the meaning of scripture terms, To "save," "redeem," "reconcile," all describe acts on the part of God towards, or for man. The “Savior," the "Redeemer," the "Reconciler" is God, or the Lord Jesus Christ. The "saved," the "redeemed," the "reconciled," are men. But these terms do not convey the same meaning. Lost ones are saved. (Luke 19:10.) Enemies are reconciled. (Rom. 5:10.) Those needing a ransom by blood are redeemed (Eph. 1:7), whilst awaiting the redemption of their bodies in the future.
Of salvation we read that it is deliverance from God's wrath, which has not yet been poured out, (Rom. 5:9; 1 Thess. 1:10.) It is of grace through faith, and the gift of God. (Eph. 2:5-8.) It is offered to all who enter in by Christ the door (John 10:9), and by Him only. (Acts 4:12.) It is for sinners, for the lost who are dead in trespasses and sins (1 Tim. 1:15; Luke 15; 19:10; Eph. 2), who receive the word of salvation (Acts 13:26; 1 Cor. 15:2; Acts 11:14; 1 Thess. 2:16), believing on the Lord Jesus Christ (Acts 16:31; 1 Cor. 1:21), and call on the name of the Lord (Acts 2:21; Rom. 10:9-13.) Thus believing they have the salvation now of their souls (1 Peter 1:9), whilst awaiting full deliverance, which is ready to be revealed in the last time. (1 Peter 1:5.) All, then, having been done which God required for Him righteously to save ungodly ones who believe on His Son, the salvation being ready to be revealed we wait for it. So we are saved in hope (Rom. 8:24), and shall be saved, that is, be brought through all troubles by the power of Christ's life, ἐν τῇ ξωῇ αὐτοῦ. (Rom. 5:10.) Meanwhile, we are to grow by the word unto salvation. (1 Peter 2:2.) God, then, has come out to us in the character of Savior (1 Tim.; Titus), the Lord Jesus Christ being Himself our Savior, and what is offered to all who will hear it is the salvation of God. (Acts 28:28.)
Of reconciliation we learn that it had for its object to remove the enmity of man's heart to God. God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them. But when men, instead of being reconciled, crucified His Son, God raised up a ministry of reconciliation, and provided the message to draw alienated hearts to Himself. (2 Cor. 5:18-21.) This act on the part of God has not been without effect. Some have been reconciled to Him, and that by the death of His Son. (Rom. 5:10; Col. 1:21,22.)
By redemption, as treated of in the New Testament, we are reminded of a ransom, in virtue of which those who benefit by it have entered on a change of condition, being redeemed by the blood of Christ. A drowning man, pulled out of the water, would be a saved man; a slave set free from slavery by a ransom would be a redeemed one. Salvation reminds us of a change of state, and recalls to us from what we are delivered. Reconciliation speaks of a change of feeling in man's heart towards God. Sometime enemies, by wicked works, but now reconciled to and by God in the body of Christ's flesh through death. To be saved, to be reconciled, to be redeemed are then far from meaning the same thing, though equally applying to believers who share in that of which they speak. Nor can it be admitted that salvation is man's försoning with God; for salvation and reconciliation are quite distinct- a change of state and a change of feeling are not at all the same, though man is the subject of both.
But försoning is also the Swedish term for atonement, and for propitiation. Now salvation, atonement, and propitiation are to be distinguished. Of salvation man is the subject, his welfare is the object. In atonement, God's holiness and righteousness, as well as the sinner's need, that he may stand in acceptance before the throne, are all fully cared for. This is plainly declared in the Old Testament. Salvation was known by Israel before the question of atonement was brought before them. "Stand still, and see the salvation of the Lord," was the word of Moses to Israel on the western shore of the Red Sea. (Ex. 14:13.) They learned what that salvation was when they stood on the opposite coast. " The Lord is my strength and my song, and he is become my salvation," were the words of Moses and of the children of Israel on that eventful morning, as they saw the—Egyptians dead upon the sea shore. (Ex. 15:2.) " The Lord," we read, "saved Israel that day out of the hand of the Egyptians." (Ex. 14:30.) Then, for the first time, was God's salvation to them displayed and known. But atonement was not spoken of till they reached Sinai. (Ex. 29:36.) God first told them of salvation (Ex. 14:13), as He had of redemption. (Ex. 6:6.) God, too, first taught them the need of atonement; and He who spoke of these things, in His grace provided them all; and in the way that He spoke of them, and gave His people to participate in the results of them, He made it very plain how different they were.
For atonement by blood an altar is wanted, and a sanctuary, and a high priest to make it. No priesthood was needed, either for salvation or redemption to be enjoyed by the earthly people. For atonement to be made it was otherwise, for that involves both propitiation and substitution, integral parts of atonement, as Lev. 16 sets forth. In no sense, then, is salvation man's forsoning with God. The försoning is the result of it. Salvation, too, is widely different from reconciliation. It is clearly distinguished in the word, as we have seen, from atonement, and hence from propitiation. In truth, atonement is needed for us to enjoy salvation.
But what are we to understand by atonement? some may inquire. Let scripture provide us with the answer. In the New Testament the term does not really occur. In the Old it is frequently to be met with; a reason for this it is not difficult to discern. The term is really a complex one, embracing more than one idea, namely, the death of the victim, propitiation by blood, sin-bearing, and the enduring the judgment of God. These, all comprised under the one term כִּפֶּרִים in the Old Testament, are spoken of as distinct truths in the New Testament. (John 3:14,15; 1 John 4:10;2:2; Heb. 2:17; 9:28; Rom. 4:25; 1 Peter 2:24;3:18.) By salvation deliverance is effected. By atonement the question of guilt and the dealing with sins is settled with God. Salvation tells us of the love and power exercised towards those who are the subjects of it. Atonement reminds us of propitiation made by blood to meet and maintain the holiness and righteousness of God, that He might be just, and the justifier of ungodly ones who are of the faith of Jesus. Also it tells us of the sins of guilty ones carried away never to come back, and of divine judgment borne by a sinless victim on their behalf and in their stead. In this work the guilty ones who profit by it have no actual part. It has been done by the High Priest for them. And since the Lord Jesus Christ has risen, we can say, it is all settled between God and Him for all those who believe on Him.
Very plain, then, it is that in no sense, we must repeat it, is salvation man's forsoning with God. It is important to be clear on this; and till the difference between salvation, reconciliation, redemption, and atonement is perceived, the teaching on such subjects cannot be clear. Nor whilst the same term forsonas is used for reconciliation, propitiation, and atonement, will the truth be made plain.
It is true God did not need to be reconciled to man, but man to God; yet, had there been no atonement provided by God, there would have been no reconciliation by the death of His Son. It is likewise true that no change took place in God's heart towards man consequent on the fall, but God's ways with man did necessarily change. He drove him out of paradise, and man could never afterward approach Him acceptably except on the ground of sacrifice. Death must take place ere a guilty creature can draw nigh to God to be accepted by Him. But more than death is wanted for that; and this God delineated in type, and made good by the sacrifice of His Son. Hence the institution of sacrifice by God, which witnessed that no change had taken place in His love toward man, though His ways with man had changed, because, though unchangeable in love, He is equally unchangeable in holiness. It is true, too, that atonement had not for its object to appease God, nevertheless, it was absolutely requisite ere God could receive in righteousness fallen creatures before Him If atonement, then, was called for, propitiation and substitution, which are integral parts of it, were clearly needed. So whilst salvation, reconciliation, and redemption tell of the activity of God in love to sinners, none of them, nor all of them together, can provide the ground on which He can be manifested as righteous in justifying ungodly ones without compromising one iota of His holiness. Atonement alone provides this. All that He is, as holy and righteous, is fully met by the blood on the mercy-seat, and the sins of His people having been laid on the head of the Substitute and carried away, God can righteously proclaim full forgiveness of them all.
God's wrath rests on the unbeliever. (John 3:36.) We were all by nature children of wrath (Eph. 2:3), and God's wrath is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness (Rom. 1:18); and it will be poured out in a day that is surely coming- the day of wrath and revelation of the righteous judgment of God. (Rom. 2:5.) That we all deserved it is true. How, then, can any escape it? How can we escape? Who shall answer that question but God? That a guilty creature needs forgiveness we can all understand. And through the death of the Lord Jesus Christ, the true sin-offering that is provided, as He Himself declared on the day He rose from the dead. (Luke 24:47.) But that is not all. Cleansing the sinner was not all that was requisite. God's wrath was righteously deserved. How could that be stayed? God's holiness, too, required to be maintained. Let us see what scripture can teach us on these two heads.
And first as to a sacrifice restraining the just outflow of divine wrath. Comparatively early in the world's history did God teach that. Before the law was given He had Himself declared it, when He addressed Eliphaz, Job's friend, as recorded in Job 42:7,8. We quote the passage, "And it was so that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right as my servant Job hath. Therefore, take unto you now seven bullocks and seven rams, and go to my servant Job, and offer for yourselves a burnt-offering, and my servant Job shall pray for you, for him will I accept, lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant, Job." The need and the efficacy of a sacrifice to turn aside the wrath of God is here plainly stated. Death must take place for that to be effected; and the offering was by God's appointment to be a burnt-offering, which, as we learn by the law subsequently given, could not be offered apart from the thought of atonement. (Lev. 1:4.) It is not here the cleansing of a sinner from his sins that is spoken of, but the turning aside of divine wrath from the proper objects of it, wrath already kindled, but which was stayed. For Eliphaz, Bildad, and Zophar did as the Lord commanded them, and the Lord accepted Job. We know of what those sacrifices were types. The death of the Lord Jesus Christ, then, was really required for God to act in grace and mercy to Job's three friends. In truth none of us can rightly measure the guilt of sin, and really understand, unless taught of God, what is wanted to meet His holiness and to maintain, unsullied, His righteousness. A sacrifice then can shield a person from wrath, and it is requisite for that purpose. It can also arrest the further outflow of divine vengeance, as David learned at the threshing-floor of Araunah the Jebusite. The Lord in mercy had arrested the arm of the destroying angel uplifted to smite Jerusalem; but the angel's sword was sheathed only when the offerings had been offered on the altar erected by David that day. (2 Sam. 24:25; 1 Chron. 21:26,27)
Further, on the ground of sacrifice, God's way of dealing with His fallen guilty creatures can righteously change. The story of Noah's burnt offering illustrates this. The flood had swept away the old world, leaving only those alive who had been preserved through it in the ark. Still man was not changed. He was not improved. So as far as he was concerned, if it was righteous to cut off men by the flood, it would have been equally righteous to have dealt in judgment still. There was nothing in man which could plead for grace, or claim a blessing from the Creator. The Lord tells us, most plainly, what He saw man to be after the flood (Gen. 8:21)- morally no better than he was before it. How ingrained is the taint of the fall! The flesh is unchanged and unchangeable. Yet God could do, and did by virtue of the burnt offering, what He had never done, that we read of, since the fall; He blessed His fallen creatures, and blessed them as regards earth in one way more fully than He had blessed Adam in innocence, in that He gave them everything on earth for food, which He had never done before.
But more. As in the case of Job's friends, so in that of Eli's house, we are reminded that sacrifice is indispensable for divine judgment to be averted. "I have told him," said the Lord to Samuel, "that I will judge his house forever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. And therefore have I sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering forever." (1 Sam. 3:13,14.) That guilt should not be purged, לאיחְכַּפֵך or atoned for, by sacrifice forever. Nothing else can deal with the question of guilt, and avert the deserved judgment. Job's friends profited by the sacrifice. Eli's sons could not. But in both cases we learn that it is by sacrifice that divine judgment is averted. God's wrath must be averted. For that atonement is requisite. It is love which provides the sacrifice. It is holiness and righteousness which demand it. Atonement is needed.
What then shall we say to such a statement as the following; "There is not a single passage in the Bible which sets forth the forsoning as having its ground in this, that God's righteousness needed a vindication." (§ 720.) It is true "we must allow our heavenly Father to be as good as He says He is" (§ 719); but we must also allow that He is holy as He says He is. "I am holy," is His own word. Scripture has plainly taught us that His wrath can be stayed from breaking forth against those who deserve it, if the appointed sacrifice is offered up. We have also seen that the remainder of wrath can be restrained by virtue of sacrifice; and further that God can bless sinful creatures on that same ground. What, too, kept the destroying angel from entering the houses of the Israelites? The blood on the door-posts, the witness that life had been given up. "When I see the blood I will pass over you." God was dealing in judgment, and every house not sheltered by the blood would be visited by the angel of death. Yet those cut off were not really worse than the first-born of the Israelites who were spared. The blood on the door-posts proclaimed that there was no difference morally between them. But being there the angel was kept out. Jehovah passed over that house. It was love surely that provided the way of escape, but only in perfect consistency with God's righteousness. The love was seen in appointing a way of escape, and in telling the Israelites about it. Righteousness was displayed both in visiting each house that was not thus protected, and in shielding each family from the loss of their firstborn, who had, in faith in the divine word, put the blood on the door-post outside. Thus God's righteousness was seen displayed in a somewhat similar manner to that of which Rom. 3 speaks. He is righteous in taking vengeance (ver. 5) as He did that night. He is righteous in sheltering from it all who make use of the divinely appointed way of escape. The teaching of scripture is clearly opposed to the statement of Dr. Waldenstrom, which we have quoted above.
One more instance will suffice. We read in Numbers 9:13, where the observance of the passover is made incumbent on all the people, that " the man that is clean, and is not in a journey, and forbeareth to keep the passover, even the same soul shall be cut off from among his people: because he brought not the offering of the Lord in his appointed season, that man shall bear his sin."If he duly kept the passover it would be well with him, in that case he would bring the offering of the Lord. If on the other hand he did not keep it, he would be amenable to divine judgment. He did not keep the passover because he had sinned. Yet by keeping it he would be saved from the threatened judgment, a judgment he would undoubtedly deserve, if he brought not the offering of the Lord. Now if cut off, would it have been the activity of divine love which did it, or would it have been an act of God in righteousness? Was it love that demanded the transgressor's death, or righteousness? It was love which warned him of his danger, that righteousness should not have to be vindicated by dealing with him in judgment. God then may have to act in righteousness, and deal with people in judgment.
(To be continued, the Lord willing.) C. E. S.