020. Chapter 17: The Necessity of Satisfaction by the Surety Jesus Christ

------------ CHAPTER SEVENTEEN ------------ The Necessity of Satisfaction by the Surety Jesus Christ In the previous chapter we have dealt with the covenant of grace in general. We will now proceed to examine particular aspects of this covenant: 1) the Surety of this covenant; 2) the partakers of this covenant, the church; and 3) the way whereby the Lord translates them into this covenant, directs them in this matter, and leads them to its culmination -- glory. We shall first discuss the Surety of this covenant. It is essential that we consider Him more comprehensively, so that in knowing Him we may believe in Him with an understanding heart. It is, however, in vain to consider the Surety and His accomplishment unless we are convinced of the necessity of satisfaction. We shall therefore first of all expound this to you as a matter of utmost importance. The Nature of Satisfaction Defined In order to understand the nature of satisfaction correctly, we need to consider the nature of sin, the Judge, and the work of redemption.

(1) Sin brings upon man guilt, wrath, and punishment. If the sinner is to be delivered, he must be acquitted and be delivered from guilt. God must be appeased and the punishment must be borne.

(2) God is the Judge who appears here not so much as a creditor, nor as Lord and offended party, but as Judge. A creditor may forgive a debt if he so desires, and a lord and offended party may relinquish his rights; such freedom of action has been afforded to man by the supreme Judge. A judge, however, may neither relinquish justice nor the punishments due upon crime. However, the manner, time, place, and nature of the punishment, God has left to the discretion of the judge. Since God is the supreme Judge, His justice demands the punishment of the criminal.

(3) The work of satisfaction is contingent upon the diversity of the debt in question. In retiring monetary debts the debtor is not taken into consideration, but only the debt to be paid, which is satisfied with an amount equivalent to the debt. It is immaterial to the creditor whether this debt is paid by the principal debtor or by another who functions as surety. He will be paid with the identical sum of money, which is not a concession at all. With criminal guilt, however, the situation is different. Then the debt cannot be retired by something equivalent in value, but punishment is required for the satisfaction of justice as administered by the judge. Not only the debt or guilt is considered, but also the person who has rendered himself guilty, the criminal. If this satisfaction were to be accomplished by a surety, then, in addition to the surety making satisfaction by bearing the punishment, there must also follow the forgiveness of the criminal. Thus justice would be satisfied; the judge, however, must be willing to admit and accept the surety as well as to punish the incurred guilt in him. Viewing his rights in the absolute sense of the word, the judge would not have to do so. He must thus not impute the punishment to the criminal, but release him from guilt, wrath, and judgment, since all these have been imputed to the surety. Thus mercy and justice, satisfaction and forgiveness meet each other in the atonement, all of which is true in Christ.

Secondly, the word “satisfaction” appears twice in Scripture (Numbers 35:31-32), whereas the word “atonement” occurs eighty-one times. [Note: The Dutch reads as follows: “Het woord voldoening staat wel met zoovele letteren in de Schrift niet, maar de zaak zelf wordt met vele andere woorden klaar in de Schrift uitgedrukt.” The Wolters Dutch-English dictionary gives the following translations for voldoening: satisfaction, reparation, atonement, settlement. The choice is clearly between the words satisfaction and atonement. Since both words do occur in the KJV, the sentence had to be reconstructed.] Scripture gives further expression to this matter by the use of many related words such as kipper, that is, to make atonement (Exodus 30:10). From this word are derived the words ransom, day of atonement, pada, that is, to redeem by way of restitution. In Exodus 13:13 we have lutron, that is, ransom; in Matthew 20:28, antilutron, that is, ransom; in 1 Timothy 2:6, apolutrosis, that is, redemption by payment of a ransom; in Ephesians 1:7, hilasmos, that is, redemption; and in Romans 3:25, hilasterion, that is, propitiation on the basis of satisfaction. All these words, when considered in the original texts, refer to an atonement and a redemption accomplished on the basis of payment and satisfaction. The Absolute Necessity of Satisfaction In considering the matter itself we shall show that satisfaction is absolutely necessary. Since man by sin not only became subject to guilt, wrath, and punishment, and by breaking and transgressing the law also lost the right to eternal life, he might by way of satisfaction, that is, only by the bearing of punishment, be delivered from the punishment. In this way he would not receive a right to eternal life, however, since this was promised only upon perfect obedience to the law. Therefore, in addition to bearing the punishment, also a perfect holiness and fulfilling of the law are necessary. The necessity of both we shall demonstrate by considering each aspect individually.

Question: In order to remove the guilt and punishment of the sinner, is the bearing of punishment due upon sin absolutely necessary for the satisfaction of divine justice?

Answer: The Socinians deny this. We, however, maintain that it is absolutely necessary for the satisfaction of divine justice that the punishment be borne. Without this satisfaction, no forgiveness of sin is to be expected. This is not only true in reference to the decree and truth of God, but also in reference to the essential nature of the justice of God whereby He cannot let sin go unpunished. This will become evident from the following arguments.

First, natural man knows innately that God exists, that He is Judge, that His avenging justice demands punishment (Romans 1:32), and that therefore He punishes sin. Pagan literature, which only recognizes that which naturally belongs to God’s essence, bears abundant witness to this. Consider the following quotes: “God bears a garment of wrath.” “Rarely will the rascal escape his punishment.” “since God is Judge, no guilty person will be acquitted.” “Judgment upon the wicked puts me at ease, and excuses God.” The inhabitants of Melita said, “No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live” (Acts 28:4). Even though pagans are more in the dark concerning the fact that God cannot forgive sin without satisfaction, they nevertheless manifest such understanding in their deeds. They are always ready to do something to make satisfaction for their sins, be it by torturing themselves, or by sacrificing animals or other objects. Indeed, even people were sacrificed as their substitute; they said, “since they themselves were guilty, a sacrificed animal could not give satisfaction and the wrath of God can only be appeased by the blood of men.” All these statements, together with their deeds, indicate that pagans were cognizant of the avenging justice of God, of the necessity of satisfaction, and of God permitting the substitution of a Surety. This argument is very much reinforced when viewing it in the light of Scripture.

Secondly, it is evident from the attributes of God:

(1) The justice of God. The entire Scriptures are permeated with expressions pertaining to God’s justice. One should not merely understand God to be just, equitable, and proper in His nature and deeds, but also that He executes justice as a Judge. This is confirmed by the following texts: “shall not the Judge of all the earth do right” (Genesis 18:25); “God judgeth the righteous” (Psalms 7:11); “Righteous art Thou, O Lord, and upright are Thy judgments” (Psalms 119:137). It is common knowledge that the justice of a judge is an attribute consisting in giving everyone his just reward: treating each according to his desert whereby the guilty one is condemned and the innocent acquitted. It is an abomination before God if an earthly judge acts contrary to this (cf. Proverbs 17:15). However, God being Judge, who will judge all men, cannot but condemn or acquit. Both acts are attributed to God in Scripture. “He that believeth not shall be damned” (Mark 16:16); “It is God that justifieth” (Romans 8:33). The Hebrew word hitsdik, and the Greek dikaiun never convey the meaning of absolution or forgiveness, but always refer to acquittal by a judge. From this we may conclude with certainty that God cannot justify anyone unless they are righteous and free from guilt. Furthermore, since God justifies many, they are most certainly righteous. Now, in order for such persons to become righteous who in themselves most certainly are sinful and condemnable, their sin must first be punished and the law must first have been perfectly obeyed. Only in this manner will they be righteous and be able to stand before the righteous judgment of God. It is thus evident that God’s justice cannot permit sin to go unpunished. If one admits God to be Judge, one must admit that God can only condemn the sinner, and must also admit of the absolute necessity of satisfaction for sin for those whom He justifies by bearing the punishment due upon sin.

Evasive Argument #1: God’s justice is nothing more than His fairness, His righteousness; that is, the holiness of His nature and His deeds rather than an avenging justice.

Answer: This is a false statement. We have just shown the contrary to be true as far as the execution of His justice as Judge is concerned. If the justice of God consists, however, in His fairness and the righteousness of His nature and His deeds, then this also applies to His execution of judgment as Judge, which implies that He will justify no one but he who is righteous.

Evasive Argument #2: The justice of God is an act of His free will; God may or may not choose to exercise this, and thus may either punish or not punish.

Answer: If the proposition is true that the justice of God consists in fairness and righteousness as far as nature and deeds are concerned, then it would necessarily follow that God who does everything of His own volition could choose either to be or not to be just and fair, to deal or not to deal righteously. Such a proposition is blasphemous! If, however, He is of necessity just and fair in His nature and deeds, this also applies to Him as Judge in the execution of justice.

Evasive Argument #3: Avenging justice is inherent to God’s nature rather than being an element of His free will. God, similar to fire which always burns, of necessity must always and at every moment punish.

Answer: God is not just by compulsion, but of His own volition. Here volition and necessity, that is, whatever is consistent with one’s nature, are not contradictory. Volition is not a matter of course but it is a necessary consequence issuing forth from His perfect nature and activity. He who functions of necessity and according to his nature, doing so rationally, knows both the time and manner of his actions.

(2) Furthermore, the holiness of God confirms that in order for man to be redeemed, the satisfaction for sin by the bearing of punishment is an absolute necessity. God is holy; He is holy in His essential nature and is holiness itself. Since God is holy in the very essence of His being, He, by His very nature, hates sin. Since God is infinitely holy, He also has an infinite hatred for sin -- much more so than an angel and the godly, who have but a small droplet of holiness. Since God by His very nature hates sin with an infinite hatred, He cannot unite Himself to nor love a sinful thing or person. Thus, by His very nature, He can only cast away the sinner eternally. This eternal casting away of a sinner is an eternal judgment. “Who shall be punished with everlasting destruction from the presence of the Lord” (2 Thessalonians 1:9). Yes, God’s essential, infinite holiness, and His hatred of the sinner proceeding from this, can have no other consequence but the utter damnation of the sinner.

Thus, sin and the sinner cannot remain unpunished but must be punished. This deduction that God hates sin by virtue of His essential holiness, is evident to every man who is able or willing to use reason. It is also confirmed very clearly by Scripture. “Thou art of purer eyes than to behold evil” (Habakkuk 1:13); “Thou lovest righteousness, and hatest wickedness” (Psalms 45:7); “Ye cannot serve the Lord: for He is an holy God; He is a jealous God; He will not forgive your transgressions nor your sins” (Joshua 24:19); “For Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with Thee. The foolish shall not stand in Thy sight: Thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man” (Psalms 5:4-6). Consider these texts attentively and you will observe that since God is holy He hates the sinner, and because God is holy and hates sin, He cannot allow sin to go unpunished. Therefore, in order for a sinner to be delivered, it is absolutely necessary that guilt, wrath, and punishment be removed by the bearing of the punishment of sin.

Evasive Argument: God chooses to hate sin merely because He desires to do so. Answer: Even though God manifests this hatred as an act of His free will -- God exists and does everything by an act of His free will -- His hatred is not an arbitrary act of volition, as if He were also capable of not hating, but even loving sin itself. Such a proposition is blasphemous! God’s hatred issues forth from His holiness; holiness is a manifestation of His character. Thus, by virtue of His nature, He loves holiness. Since unholiness and sin are contrary to His character and His being, it is natural for Him to hate sin. Since God is righteous, holy, and sovereign, and the sinner is subject to Him, His holiness and hatred for sin cannot but result in the rejection and punishment of the sinner.

(3) The mercy of God also confirms that God cannot allow sin to go unpunished. It is an indisputable fact that God is infinitely merciful, this being consistent with His character. If it were possible that the justice of God could permit the sinner to remain unpunished, no sinner could or would be punished with temporal, much less, eternal punishment, for the eternal mercy and grace of God would not permit Him to execute His justice and power by way of punishment. It would even be considered cruel among men if someone who had the right and authority to make another person miserable and who had the freedom to execute or not to execute that right, would use this right to gain no other advantage than the opportunity to demonstrate that he had both the right and the authority to subject another to utmost misery, poverty, pain, and terror; whereas by manifesting mercy he could receive more praise. If this is true among men, it is much more true of Him who is supreme goodness itself, and infinite in grace and mercy. Would He, as an exercise of pure sovereignty, be able to permit His creature, according to body and soul and without any relief, to suffer extreme pain and anxiety to all eternity, being able to do otherwise? Therefore, since God’s punishment is both temporal and eternal, and since His punishments are not a manifestation of cruelty (He being goodness itself), it necessarily follows that divine punishment is not merely due to His right and power, but to His perfect justice -- which, when considered by itself, is as adorable as His goodness -- and therefore He cannot but punish sin. Consequently, there is an absolute necessity that sin be fully punished in order that man might be delivered.

(4) This is also confirmed by the truth of God, where it is expressly stated in Scripture, “... and that will by no means clear the guilty” (Exodus 34:7); “God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on His adversaries, and He reserveth wrath for His enemies” (Nahum 1:2). In Genesis 2:17 we have the pronouncement upon Adam and all who are comprehended in him and have sinned in him: “For in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17). The following passage does not only contain the pronouncement of a sentence upon the Jews, but upon all that have received the law, either by nature or by way of the Scriptures: “Cursed be he that confirmeth not all the words of this law to do them” (Deuteronomy 27:26). Consider all these and similar passages, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Romans 1:18); “For the wages of sin is death” (Romans 6:23). It is certain that God can neither lie nor recant what He has said; thus there is no other way to be delivered than in a way of complete satisfaction by bearing the punishment due upon sin.

Evasive Argument: A natural man may readily think all threatenings and sentences are contingent upon sorrow, faith, and repentance.

Answer: This is not stated at all; they are absolutely unconditional. If one were to say that such threatenings do occur in Scripture, as for example in regard to Nineveh, I respond as follows: 1) By producing a single example, where the circumstances make it evident that a condition was comprehended in the threat, it does not follow that all threatenings and sentences are conditional. 2) If God, upon outward repentance, temporarily postpones temporal punishment, this neither constitutes the removal and forgiveness of sins, nor deliverance from eternal punishment. 3) By referring to the conditions of sorrow, faith, and repentance, one is certainly referring to true sorrow, faith, and repentance; that is, such faith and repentance which are pleasing to God, and not such as man would propose on the basis of his own opinion, contrary to the Word of God. In the exercise of true faith, however, satisfaction by a Surety is considered a certainty for He is received by faith. Furthermore, faith in Christ is an element of every true conversion, and this faith engenders an internal change from death to life and from the world and self to God, from which ensues a manifestation of that spiritual life in all [the believer’s] activities. If God upon -- and thus not because of -- such faith and repentance removes sin, it occurs because His justice has been satisfied by the Surety Jesus Christ whose ransom is received by faith. Being a partaker of that ransom manifests itself in conversion. We therefore never read that God removes sin and punishment because of worthiness, faith, or repentance, but always upon or by faith and repentance. Thus, none of the threatenings of curse, death, and condemnation are conditional, but are certain and unchangeably sure.

It is necessary that the punishment be borne, either personally or by the Surety. He who is not the recipient of the payment made by the Surety will eternally be required to bear the punishment himself. Such a person will experience that outward and natural sorrow, a historical and temporal faith, and an outward conversion will not acquit him from this punishment. If one responds to this by saying that if the Surety pays, the sinner does not make payment himself, and thus the threatening is not absolute, but rather conditional, I reply that the threatening remains absolute and unchangeable. The threatening was made relative to sin and thus sin is punished and the demands of the law are met, even if all this transpires through a Surety. Since the Surety has the same nature as he who has sinned, the sinner and the One making the payment are one and the same in that respect. Therefore the apostle testifies, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God which is by faith of Jesus Christ” (Romans 3:21-22).

Thirdly, the need for satisfaction is evident from the Surety’s execution of His work. This demonstrates that satisfaction of the justice of God is an absolute necessity.

(1) Scripture testifies that it pleased God to require the Surety to make payment in order to save sinners. “For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings” (Hebrews 2:10). If God were to forgive sin and save the sinner apart from the sufferings of the Surety, He would do something which would be unbecoming to Him. Far be it from us to attribute this to God. Satisfaction is thus a necessity.

(2) In sending forth the Surety there is a manifestation of most eminent and unfathomable love. “For God so loved the world, that He gave His only begotten Son” (John 3:16). It certainly would not be an act of love but rather the greatest act of cruelty, to let the holy Jesus suffer and die as He did if there were no need for this and if man could be saved without satisfaction. This love is so great and therefore satisfaction is an absolute necessity.

(3) Scripture states plainly that in the Surety Jesus Christ we have a declaration of the righteousness of God. “Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness” (Romans 3:25). This was neither a declaration of His authority nor of His justice which would grant him license to perform His task, but it was a declaration of His righteousness, which in this manner was satisfied.

(4) If, from Adam on, we also consider the entire focus of all the prophecies, ceremonies, promises, and desires and hopes, who would be able to think that all of this was merely pretext, was related to something for which there was no need? Does not all of this demonstrate the absolute necessity of satisfaction, and that without it there can neither be forgiveness of sin nor salvation?

Objection #1: Mercy and avenging justice are two opposite attri-butes, and therefore cannot coexist within one and the same God. Since mercy belongs to the very nature of God, avenging justice cannot be inherent in His nature.

Answer: (1) Earthly judges will answer this question for me. They can be eminently merciful, and yet this does not prevent them from being just in punishing evildoers.

(2) The simultaneous existence of mercy and wrath in God is taught throughout the entire Scriptures and is confirmed by daily experience in man’s judgment by way of various ailments. The attributes of mercy and wrath, however, are as opposite as the attributes of mercy and avenging justice from which wrath issues forth.

(3) There is a difference as far as the objects are concerned, but not in the nature of God. This nature remains inherently merciful and just. This was also true prior to creation, when there were no objects for the manifestation of these attributes. However, since there are a variety of such objects after creation -- the one sinful and the other as viewed in the Surety -- the same divine nature manifests itself justly to the sinner, and in mercy to the partakers of the covenant. Nevertheless, this mercy is shown neither in consequence of the misery of man nor even as a result of the satisfaction of Christ. These are merely means and presupposed qualities whereby this mercy is bestowed upon partakers of the covenant. However, they are not the causes of divine mercy; mercy has no higher nor previously existing cause than God Himself. God, in His wisdom and without compulsion -- and thus not in an arbitrary or compulsory manner, but as a necessary consequence of His nature -- at a time, manner, and degree determined by Him, executes His avenging justice upon the ungodly according to the measure of their ungodliness, and manifests His mercy to His elect in Christ. “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth” (Romans 9:18).

Objection #2: Cannot God relinquish His justice without satisfaction as men may and can do by forgiving those debts and crimes committed against them? If this is true, then God can also forgive sin without satisfaction.

Answer: (1) A law has been given to man by which he must govern his behavior. Therefore, one cannot make a determination of God’s acts on the basis of man’s obligation. “For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord” (Isaiah 55:8).

(2) Also, judgment and justice are not one and the same matter. [Cf. 2 Samuel 8:15] Judgment relates to the exercise of authority, whereas justice is a virtue. Every individual may in many instances relinquish his right to be just, but never the virtue of justice. A government may never give its subjects license to sin.

(3) A judge may never relinquish justice -- or else he would be committing an injustice. In this situation God must not be viewed as an offended party, but as the highest Judge of heaven and earth. God and men are not on equal footing.

Objection #3: If, as Scripture states, sins are forgiven and remitted on the basis of grace, satisfaction is not necessary, for satisfaction and forgiveness are contrary to each other. Where the one occurs, the other is excluded.

Answer: It has already been shown how the satisfaction rendered by the Surety and the forgiveness of men harmonize. Relative to man there is nothing but grace and forgiveness. Man has not contributed anything himself, for he is miserable, hateful, and impotent. God, however, has chosen certain individuals according to His sovereign good pleasure; has thought out, ordained, and sent the Surety; imputes the merits of the Surety to those who are His; and thus forgives and remits all their sins. It is in this manner that man receives forgiveness. As far as the Surety is concerned, however, there is complete satisfaction. Therefore, the apostle conjoins grace and satisfaction: “Being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).

Objection #4: Since God has granted Christ as a gracious gift, the elect already had been loved and accepted in grace prior to that. Satisfaction was therefore not needed.

Answer: God has elected them in Christ (Ephesians 1:4). God loved them with the love of benevolence, and therefore God ordained the Surety so that by His satisfaction He could remove sin which He hates. Sin would have prevented God from uniting Himself to the sinner with the love of His delight, as well as from blessing them. God thus sent the Surety for them because He loved them and because then they would eternally enjoy felicity with Him.

Perfect Holiness: Essential unto Salvation

Having perceived the necessity of satisfaction to the justice of God by the bearing of punishment, one ought also to know that a perfect holiness is required in order for man to be delivered and to be saved. This is first of all confirmed by the fact that salvation is promised upon no other condition than perfect holiness. “For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them” (Romans 10:5). Transgression merits temporal and eternal death. Assuming that the punishment has been fully borne and death has been conquered, man has then not progressed beyond his original state as far as punishment is concerned. Punishment could not be imposed upon him, and he could not inherit salvation, since the condition of perfect obedience to the law -- that is, perfect inward and outward conformity to the law -- had not as yet been fulfilled. The law, of necessity, had to justify “from all things, from which ye could not be justified by the law of Moses” (Acts 13:39); “For what the law could not do, in that it was weak through the flesh ... that the righteousness of the law might be fulfilled in us” (Romans 8:3-4). The law cannot justify, however, as long as man has not fulfilled it and does not actually possess righteousness. That is the prerogative of the law. Therefore, man must first be in possession of perfect holiness will he ever be saved.

Secondly, “the judgment of God is according to truth” (Romans 2:2). Justification does not merely consist of acquittal, but also in granting a right to eternal life. When man will be placed before the bar of divine justice, investigation will not merely be made as to whether he is worthy of punishment, whether the punishment has been borne; but also whether, in addition to this, he possesses holiness and has fulfilled the law. The salvation of man does not consist in an absence of punishment, but rather in perfect communion with God. In order for God to justify man and to grant him the right unto the enjoyment of eternal felicity, he must truly be righteous and holy, for God’s judgment is according to truth and His sentence is righteous and just. Here nothing can be overlooked or remitted, for God is Judge, and the task of a judge is either to condemn or to acquit and to grant to a person his right and possessions. Therefore there must be perfect holiness in order for man to be justified and to obtain salvation.

Thirdly, this is also confirmed by the imputation of the perfect holiness of Christ to the elect, which we will consider at the appropriate time. At this time consider the following passages: “so by the obedience of one shall many be made righteous” (Romans 5:19); “... that we might be made the righteousness of God in Him” (2 Corinthians 5:21); “And ye are complete in Him” (Colossians 2:10). It is thus evident that sanctification is prerequisite unto the justification and salvation of a sinner.

Having therefore concluded that these two matters are absolutely required for the redemption of man -- the satisfaction of divine justice by the bearing of punishment, and perfect holiness -- it now must be considered who can and who does accomplish this. Does man himself or another who functions as a Surety accomplish this? If by another as surety, we must consider who can be and is qualified to be surety.

Man can accomplish neither one for himself. He can neither make satisfaction by bearing punishment, nor can he bear this punishment to its full end. “What shall a man give in exchange for his soul” (Matthew 16:26); that is, he cannot contribute anything. Neither supplication for grace, the forsaking of evil, nor the performance of what man deems to be good are of any value here. Guilt already has been established and man cannot make any payment towards this debt. All his suffering in this world cannot atone for this. Punishment upon sin is eternal and thus without end. Man must bear this punishment eternally. Being a finite creature, man cannot transcend beyond that which is infinite. He also remains a sinner and continually increases his guilt so that also his punishment can never cease. He can neither convert himself, make himself perfect, nor fulfill the law in such a manner that he will not transgress a single commandment, which would render him guilty of violating all the commandments. “... there is no man that sinneth not” (1 Kings 8:46); “Who can say, I have made my heart clean, I am pure from my sin” (Proverbs 20:9); “For in many things we offend all” (James 3:2); “If we say we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). Thus, man must in himself completely despair of the idea that he can deliver himself. The Sinner’s Absolute Need of a Surety to Make Satisfaction For a sinner to be saved this work must be accomplished by another person, who functions as a Surety. Question: Is it possible and just that a Surety makes satisfaction on behalf of the sinner? Answer: Socinians deny this, but we answer affirmatively. Such satisfaction is possible, just, and also necessary. This is first of all evident from the fact that among both the heathens and the godly it is customary, as recorded in Scripture, that a surety makes payment for someone else. It is just that he who has obligated himself to be surety also makes payment and that the government may also justly demand satisfaction from him. Heathens are known to have killed those who had obligated themselves for the debt of others when such a person either fled the scene or was not true to his word. They are also known to have killed animals and even persons in the place of others to make satisfaction for their sins before God. There was thus some degree of knowledge that someone else could bring about reconciliation with God on their behalf. In Scripture we have the example of Paul: “Put that on mine account ... I will repay it” (Php 4:18-19). Judah offered himself to be surety and was willing to be a slave the remainder of his life on behalf of his brother Benjamin: “For thy servant became surety for the lad. ... Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord” (Genesis 44:32-33).

Secondly, Scripture states expressly that the Lord Jesus is a Surety. “By so much was Jesus made a surety of a better testament” (Hebrews 7:22); “For Christ also hath once suffered for sins, the just for the unjust” (1 Peter 3:18); “And the Lord hath laid on Him the iniquity of us all. He was oppressed, and He was afflicted” (Isaiah 53:6-7); “The Son of man came ... to give His life a ransom for many” (Matthew 20:28). We shall shortly deal more comprehensively with this matter.

Objection #1: Relative to monetary debt, one person may become surety for another simply because it is permissible to share one’s resources with someone else. This, however, is not permissible relative to life itself; much less is it permissible that someone should become surety for another by bearing the punishment of eternal condemnation and by fulfilling the law, and thus merit a right to eternal life.

Answer: Relative to monetary debt, one is authorized to become a surety for someone else only because God has authorized man to do so. Man, however, may not become a surety in cases relative to human life on behalf of someone who is worthy of death. Under such circumstances governments are not permitted to accept a suretyship.

(1) This is expressly forbidden by God. “Moreover ye shall take no satisfaction for the life of a murderer” (Numbers 35:31).

(2) God has not authorized man to dispose of life at his own discretion. Man is not permitted to give his life as a ransom, and therefore it cannot be accepted as a ransom.

(3) In giving his life as a ransom, man would act beyond his ability. For he cannot make full payment while simultaneously preserving himself, but rather he remains indebted since he cannot quicken himself.

(4) If God had not forbidden this, and if man were capable of quickening himself and remaining alive, there would be no reason why one would not be able to deliver another person from death by dying on his behalf, as well as to deliver another person out of monetary straits.

God is the supreme and sovereign Lord who gives His laws to man. He Himself is above the law, however, and is not bound by the law He has given. God knows what is appropriate and what is able to satisfy His justice. He Himself has appointed a Surety and is satisfied with His Suretyship. “This is My beloved Son, in whom I am well pleased; hear ye Him” (Matthew 17:5). The Surety, Jesus Christ, due to His divinity, 1) is Lord over His own life, 2) has power to lay down His life and to take it again (John 10:18), thus enabling Him to resurrect Himself and transcend the payment itself, [Note: The Dutch reads as follows: “... en de betaling te boven komen.”] 3) voluntarily became Surety (Hebrews 10:7), this being His will and His pleasure, and 4) is able, by virtue of His death, to grant eternal life to an exceptionally large multitude. God is thereby satisfied and the elect are reconciled with Him. “For if, when we were enemies, we were reconciled to God by the death of His Son ...” (Romans 5:10); “For it pleased the Father ... having made peace through the blood of His cross, by Him to reconcile all things unto Himself ...” (Colossians 1:20).

Thus, we have clearly established that a Surety can make satisfaction for a sinner. How can anyone consider this to be cruel, as this all testifies of willingness and goodness? It would have been cruel if God were to have subjected a holy and innocent Jesus to so much dreadful pain, anxiety, and death if He had not appointed Him to be Surety to deliver others by virtue of His satisfaction but merely had made Him an example of meekness. Those who object thus grapple with and argue against the truth, and accuse God of cruelty.

Objection #2: In Deuteronomy 24:16 we read, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers,” and in Ezekiel 18:4, “The soul that sinneth, it shall die.”

Answer: (1) In these texts there is no reference to a surety or a dying on behalf of someone else in order to deliver this person (this being the issue at hand), but rather to dying due to the sins of someone else, thus relating their sins to this individual’s punishment. These texts are therefore not applicable here.

(2) God forbids man to kill a person for the sake of someone else’s sin. He, however, remains sovereign and thus punishes parents in their children, which results in much more grief than if one had to bear this punishment himself -- “visiting the iniquity of the fathers upon the children” (Exodus 20:5).

(3) Children are as sinful as all other men, and therefore are worthy of temporal and eternal punishment. Thus, no injustice is done by God when He pours out His wrath upon them at the occasion of someone else’s sin -- whether they be fathers, governments, or whoever else they may be related to. God does declare, however, that in specific cases and at certain occasions He will not do so, especially if the children do not follow in the footsteps of their fathers. When the godly are subject to general judgments upon a nation due to the sins of its inhabitants, such judgments are but fatherly chastisements upon them. The Necessary Qualifications of a Surety for Sinners

Having concluded that without doing injury to God’s justice it is possible for a surety to make satisfaction for another, it must be asked, “Where may such a qualified surety be found?” It is not possible for everyone to become surety for another even as far as monetary debt is concerned, and those who are capable of being surety often are not willing.

If we turn to our fellow man, we must conclude that he is as miserable as everyone else. He cannot even make satisfaction for himself. He, being unable to exhaust eternal punishment, would eternally have to be subject to it. He would not be willing to be eternally damned on behalf of someone else. He neither can fulfil the law on his own behalf nor on behalf of someone else -- even if his holiness were to excel that of the other person. Yes, even if he were perfect by virtue of someone else’s perfection, this would only be of benefit to himself. Such a surety would also not be acceptable to God. How miserable will be the outcome for those who look to man! In turning to angels we are confronted with an entirely different nature. The nature which has sinned is punishable and must itself bear the punishment. The human nature was subjected to the law, was threatened with punishment, and has transgressed, so that none other but He who has that same human nature can be surety. Angels are also finite, and therefore cannot overcome infinite punishment. Whatever they are, they are for themselves, and they can neither communicate unto others what belongs to their nature nor clothe others with perfection. There is then no expectation from these quarters. To be a surety, one must have the following four qualities: He must 1) be very man, having proceeded from man; 2) be a holy man; 3) be very God, and 4) be God and man united in one person.

First, the Surety must be very man.

(1) This is due to a) the law having been given to man, which primarily requires that man serve God with body and soul, and love God and his neighbor; b) man having been threatened with death upon disobedience and having been promised felicity upon perfect obedience; and c) man having actually transgressed, thus being subject to death. In order for man to again obtain felicity, someone of necessity had to come forth from the human ranks who would fully bear the punishment due upon sin and perfectly fulfill the law placed upon him.

(2) Scripture states this very clearly. “Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil” (Hebrews 2:14). The incarnation and being under the law are joined together, confirming that no one can be under the law unless he is man. “... God sent forth His Son, made of a woman, made under the law” (Galatians 4:4).

These texts as well as the nature of the subject indicate that the Surety not only had to be man, but also man proceeding from man. The Surety Jesus Christ is called the seed of the woman, of Abraham, of David, of Mary and thus of “the fathers ... as concerning the flesh” (Romans 9:5). If another human nature had been created anew, either out of the earth or out of nothing, such a man, having merely a similar nature, could not be surety, not having the identical nature. Such a man would not have transgressed, and thus could also not bear the punishment. The surety had to come forth from the human nature which had sinned.

Secondly, the Surety must be a holy man; otherwise,

(1) this nature could not have been assumed in union with the Person of the Son of God, for God cannot unite Himself to something which is sinful;

(2) He would be obligated to suffer for Himself, and His suffering could not be of benefit to others;

(3) His sacrifice would be tainted, could neither be pleasing to God nor procure the removal of sin;

(4) He would not be able to clothe others with holiness, He Himself being without it;

(5) He would not be able to approach unto God to intercede for the elect, for God does not hear sinners;

(6) Indeed, all the reasons mentioned above, which give evidence that God’s justice must be satisfied by both the bearing of punishment as well as perfect obedience, confirm that the Surety must be a holy man.

(7) Scripture states this very clearly. “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners ... who needeth not daily ... to offer up sacrifice, first for His own sins, and then for the people’s” (Hebrews 7:26-27).

Thirdly, the Surety must be very God: (1) Otherwise, His suffering would not have infinite efficacy and value. If eternal punishment had to be suffered in its duration, His suffering could neither be concluded nor be exhaustive, and therefore satisfaction had to be made by such suffering which in efficacy and value was equivalent to eternal duration. This could only be accomplished by one who is infinite Himself. It is true that the divine nature neither did nor could suffer; however, the Person who suffered in His human nature was God and therefore the efficacy and value of His suffering was consistent with His personhood. This is not a partial acceptance, that is, to accept a part as representing the whole, for that would not be true satisfaction but would amount to remittance without payment. This efficacy and value are also not the result of having respect for His Person, so that His suffering as such could be accepted as being sufficient. Rather, it was truly such a Person, such an efficacy, and such a value. It was an infinite Person who suffered according to His human nature, and thus His suffering was of infinite efficacy and value, “... having obtained eternal redemption for us” (Hebrews 9:12).

(2) In order to bear the magnitude of God’s wrath, His human nature needed more fortitude than a common man possesses; therefore His divine nature had to support and fortify His human nature so that He would not succumb under this burden. (God’s ability to support a creature in such a fashion exceeds our comprehension.) For this reason we read, “... Christ, who through the eternal Spirit offered Himself without spot to God” (Hebrews 9:14).

(3) The Surety, by way of perfect obedience to the law to which man is obligated, was not only required to clothe one, but rather all of the elect with His holiness. A finite man, even if he were holy and was himself not subject to the law (which cannot be), could not accomplish this, for at best he could hypothetically fulfil the law for only one person. Since, however, the Surety had to fulfil the law on behalf of all the elect, He of necessity had to be very God. It is true that a human person is himself subject to the law. This is, however, not true for a divine Person who assumed, not a human person, but a human nature. As a divine Person He Himself is not under the law, but as Surety He places Himself under the law. Since He is infinite in His personhood, His fulfillment of the law renders a sufficient and complete satisfaction for all the elect. Actus sunt sappositorium, that is, deeds are the persons who perform them. If an infinite Person places himself under the law, and an infinite Person fulfills the law as Surety, the fulfillment of that law is perfect and sufficient. For this reason the Surety had to be very God.

(4) The Surety had to actually deliver His own from the power of the devil, to set them free and make them children of God. He had to regenerate them, bring them to God, keep them, and give them eternal life -- all of this being required unto salvation. No one can accomplish this but He who is very God. The fourth quality of the Surety is that He had to be God and man united in one Person. The reason for this is obvious from the foregoing. God Himself can neither be subject to the law, nor suffer and die. Man in subjecting himself to suffering and dying, could not suffer exhaustively nor resurrect himself. Besides that, his suffering would only benefit one person. In order, therefore, for His suffering and obedience to be of eternal efficacy, and in order that He, by His suffering and death, would conquer without the assistance of anyone else (the suretyship having to be executed as such), the Surety of necessity had to be God and man in one Person, descending from “... the fathers ... of whom as concerning the flesh Christ came, who is over all, God blessed for ever” (Romans 9:5).

Jesus Christ: the Divinely Appointed Surety

It now remains to show who this Surety is. It is Jesus Christ. In view of His office, the Surety has various names. He is called:

(1) Surety, since He gives Himself as substitute for the sinner, removing his guilt and taking it upon Himself as if He Himself had incurred it. He bears the punishment due upon sin, and fulfills the law. We read of this in Hebrews 7:22 and in Jeremiah 30:21, “For who is this that engaged his heart [Note: The Statenvertaling reads as follows, “Wie is hij, die met zijn hart borg worde?”; that is, “Who is He, who has engaged his heart to become Surety?”] to approach unto me? saith the Lord”;

(2) Mediator, because He brings together, unites, and satisfies both God and man. He removes from both sides whatever would prevent rapprochement by satisfying God’s justice and by changing man from unwilling to willing, making him desirous and prayerful and causing him to come. “For there is ... one Mediator between God and men, the man Christ Jesus” (1 Timothy 2:5); “Jesus the Mediator of the new covenant” (Hebrews 12:24);

(3) Deliverer, because He delivers from whatever makes man miserable. “There shall come out of Sion the Deliverer” (Romans 11:26);

(4) Savior, because He actually imparts to man all that can eternally and perfectly make him happy (cf. Matthew 1:21; Luke 2:11);

(5) Prophet, Priest, King, Goel, Bridegroom, and Immanuel. Each name has its own specific purpose. It is not necessary to prove to Christians that the Lord Jesus is Christ, the promised Messiah, being both Surety and Savior. He was born in Bethlehem of the Virgin Mary. He preached throughout the entire Jewish nation, performed innumerable miracles, was crucified by Pontius Pilate on the hill Golgotha near Jerusalem, arose on the third day, and ascended into heaven after forty days. Every Christian acknowledges this. It is beneficial, however, and it also quickens and strengthens faith to observe how precisely all prophecies and types have been fulfilled in Christ. For this reason we will briefly focus upon some of these.

First, let us consider the time frame in which the Messiah had to be born.

(1) It would be when the tribe of Judah would still be fully intact according to its genealogy. “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (Genesis 49:10). The word shebet means “trunk,” “stick,” or “staff.” Since kings had a staff -- one being more ornate than the other -- it thus means (albeit not frequently) “scepter.” Its most common meaning is “genealogy,” by which one is able to prove his ancestry, and from which noble family (such as Judah, Reuben, or Levi) he has descended. I am of the opinion that the word schebeth here means “genealogy” and in this text it therefore means that Judah will continue to have a well-defined genealogy and his tribe will not be mixed with other tribes or nations. His genealogy will be completely maintained until Shiloh, the Messiah, comes. This was needful in order that one would know that the Messiah, who had to come out of Judah, did indeed come out of Judah. If one maintains that other tribes were also still fully preserved, I reply that the ten tribes, to a large extent, had intermingled internally, so that only a few here and there knew to which tribe they belonged. Anna was from the tribe of Aser, and Paul was out of the tribe of Benjamin. However, it does not carry any weight -- even if all the tribes at the time of Christ’s birth had still been fully preserved. Judah had to be preserved in its entirety and was preserved in its entirety until the coming of Christ. “For it is evident that our Lord sprang out of Judah” (Hebrews 7:14).

If one wishes to interpret the word “scepter” as a reference to the royal government of the Messiah, I have difficulty in reconciling this with the text. First of all, such royal government was not associated with the tribe of Judah until the time of David, prior to which Benjamin reigned in the person of Saul. Here we read that the schebeth shall not depart from Judah, indicating that the Messiah was already present in Judah as the trunk and in his children who already were as branches in him. However, royal government was not as yet associated with Judah. Whatever does not exist cannot depart.

Secondly, the scepter had departed from Judah long before the coming of the Messiah. At that time they were subject to a foreign sovereign, the emperor. In addition to this, Israel had to be severed from Judah before the Messiah would come. “Remove the diadem, and take off the crown ... I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him” (Ezekiel 21:26-27). This being the case, how can one maintain that the royal government would not depart from Judah until Shiloh, the Messiah, would come? If one understands the word “scepter” to refer to genealogy, however, the matter is cleared up at once. This genealogy was still intact at the time of the birth of Christ. This is confirmed by the genealogies of Joseph and Mary in Matthew 1:1-25 and Luke 3:1-38. This genealogy departed from Judah shortly afterwards, a fact which is still true until this day.

(2) The Messiah had to come when the second temple was still standing. “Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory” (Haggai 2:6-7); “And the Lord, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in” (Malachi 3:1). It cannot be denied that this house, this temple, must be understood to refer to the second rather than the first temple, for both prophets prophesied after the Babylonian captivity, during and after the building of the second temple. The second temple as such was much inferior to the first temple. The old people who had seen the first temple wept when they viewed the foundation of the second, it being so inferior to the first temple (Ezra 3:12). They missed several things in the second temple which made the first so glorious. Nevertheless, this second temple would be filled with glory, and this glory would consist in the fact that the Messiah, as the fulfillment of all the types, would come to this temple. The Lord Jesus, the desire of all nations, came to this temple, as confirmed by all the gospel writers. This second temple was destroyed forty years after His suffering and death. The Lord Jesus is thus the Messiah.

(3) The Messiah had to come after seventy weeks (one week representing seven years), thus four-hundred-ninety years, after the revelation to Daniel. “seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression ... from the going forth of the commandment [that is, the command of Cyrus in Ezra 1:1-2] to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times” (Daniel 9:24-25). Precisely at that time the Lord Jesus was born.

Secondly, the location where the Messiah had to be born was Bethlehem. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel” (Micah 5:2). This has been fulfilled at the birth of Christ (Luke 2:4;Luke 2:6-7).

Thirdly, the family from which the Messiah had to be born was Judah. “The sceptre shall not depart from Judah, ... until Shiloh come” (Genesis 49:10). He also had to come forth out of the house of David. “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish His kingdom” (2 Samuel 7:12). For this reason the Messiah is frequently called “David” (cf. Hosea 3:5). This has been fulfilled in Christ. “For it is evident that our Lord sprang out of Judah” (Hebrews 7:14); “... and the Lord God shall give unto Him the throne of His father David” (Luke 1:32). The fact that Mary was a cousin of Elizabeth, the wife of Zacharias the priest, does not negate the fact that Mary was from the tribe of Judah. [Note: In Dutch this phrase follows, “want zusters kinderen zijn ook nichten.” à Brakel adds this statement since the Dutch word “nicht” has a dual meaning in English. “Nicht” can be translated as “cousin” or “niece.” Since the clarification intended by this phrase is not necessary in English, the phrase has been omitted in the translation.] Levites, having no inheritance, were permitted to take wives from all the tribes; yes, all daughters without an inheritance were permitted to marry into other tribes, so that it is very well possible that Elizabeth hailed from Judah. The law forbidding marriage into other tribes pertained only to those daughters in whose families there was no male seed. Since the inheritance was theirs, they could not marry into another tribe, lest the possessions of the tribes be intermingled.

Fourthly, the Messiah had to be born out of a virgin. “Behold, a virgin shall conceive, and bear a son” (Isaiah 7:14). He could not be of the seed of a man -- in order that He could be born without original sin -- but He had to be of the seed of the woman (Genesis 3:15). Our Lord Jesus was the fruit of Mary’s womb (cf. Luke 1:42; Matthew 1:18).

Fifthly, the Messiah had to be God. “Thy throne, O God, is for ever and ever: ... therefore God, thy God, hath anointed Thee” (Psalms 45:6-7); “... and this is His Name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6). Our Lord Jesus is very God (1 John 5:20).

Sixthly, the Messiah must be prophet, priest, and king. He must be a prophet. “The Lord thy God will raise up unto thee a Prophet from the midst of thee” (Deuteronomy 18:15). This is the Lord Jesus, a fact deduced from all the sermons He preached, as well as from statements made by the gospel writers. “... Jesus of Nazareth, which was a prophet mighty in deed and word” (Luke 24:19). He must be a Priest. “Thou art a priest for ever after the order of Melchizedek” (Psalms 110:4). This refers to Christ who is “a merciful and faithful high priest” (Hebrews 2:17). He must be king. “Yet have I set My king upon My holy hill of Zion” (Psalms 2:6). This also refers to Christ, for He is the “KING OF KINGS” (Revelation 19:16).

Seventhly, the Messiah would perform many miracles, as is recorded throughout Isaiah 35:1-10. The fulfillment of this prophecy is recorded in all the gospel writers.

Eighthly, the Messiah would fulfill all types, suffer and die as is recorded in the entire fifty-third chapter of Isaiah. The fulfillment of this prophecy is recorded by all the gospel writers. We also read in 1 Corinthians 5:7, “For even Christ our Passover is sacrificed for us.”

Ninthly, the Gentiles would believe in the Messiah. “And unto Him shall the gathering of the people be” (Genesis 49:10); “... the desire of all nations” (Haggai 2:7). The Gentiles never believed or followed anyone of the Jewish nation; however, they do believe in the Lord Jesus, the Son of Judah and David. Since His ascension this has occurred with such powerful efficacy that the name of Jesus is glorious and precious throughout the entire world.

Tenthly, the Messiah would cause all ceremonial worship to cease. The temple had to be broken down, Jerusalem had to be destroyed, the Jewish nation had to be dispersed and would roam about among the Gentiles in dishonor for a long period of time. “And the people of the prince that shall come shall destroy the city and the sanctuary; and ... He (that is, the Messiah) shall cause the sacrifice and the oblation to cease” (Daniel 9:26-27); “For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim” (Hosea 3:4). All of this was fulfilled shortly after the days of Christ, and it continues to be fulfilled until this very day. Our hearts are hereby fully established and assured that “... Jesus is the Christ, the Son of God; and that believing ye might have life through His Name” (John 20:31). Nevertheless, the Jews do not perceive this as yet, and will continue to harden their hearts until the Redeemer will come out of Zion to turn away the ungodliness from Jacob.

Exhortation to Focus upon the Sinner’s Need for Satisfaction

We have thus held before you the marrow of the gospel, that is, the necessity of satisfaction by the Surety Jesus Christ. Whoever errs here will err unto his eternal condemnation. Therefore, take it to heart. You know that you are sinful and commit sin. However, are you truly conscious of this? Do you have a deep impression that every sin is deserving of death, and if this begins to trouble you somewhat, what emotion does this generate?

(1) Perhaps you are avoiding this conviction, diverting yourself with other thoughts and activities, since such a conviction robs you of your rest. Be aware, however, that you are time and again resisting the Holy Ghost who works such convictions in you, and thus you repeatedly shun heaven itself. It is as if you say, “I do not wish to be saved; the way to heaven is not to my liking, and is of little value to me. If I cannot be saved in any other way, well, so be it.” Poor man; how else will you be saved? How dreadful it will be for you to contemplate this in hell! Then you will say, “How obstinate and evil I was to turn a deaf ear to all the knocks upon my heart, even resisting them. Who did I ensnare but myself? Then I could have been saved, but I would not; now it is eternally too late, and I am eternally damned! Woe, woe is unto me!” Therefore take notice: If ever you are convicted within, if your heart smites you because of your sin, if you are terrified by the wrath of God and the prospect of eternal damnation, consider it to be an inexpressible blessing. Open your heart and exclaim, “speak, Lord, for I hear! Lord, what wilt Thou have me to do? Neither cease to deal with me nor allow this conviction to pass by. Let it progress within me until I may find grace in Thy eyes and be converted.”

(2) Perhaps you go in the wrong direction when you are convinced of sin and judgment. Perhaps you are ignorant of the righteousness of God and of knowing that it is impossible to be saved without perfect satisfaction by the bearing of punishment, and without perfect holiness. Therefore you seek to be saved by the fact that you grieve over your sins and your condition, and think by yourself: “I shall pray to God for mercy; I shall repent and do my utmost to cease from sin; I shall attend church more frequently; I shall go to the Lord’s Supper; I shall read God’s Word; I shall give alms; I shall do well to my neighbor; I shall live a decent life; I shall no longer get drunk, dance, or gamble; I shall be righteous in my dealings and walk; and then I hope that because of all this God will be gracious to me. More than this I cannot do.” Poor man, this is the net in which the devil catches men by the thousands and drags them to hell. This is the way in which a multitude of people deceive themselves so miserably and hasten towards eternal destruction -- something which they will not be aware of until it is too late. Here the proverb of Solomon applies: “There is a way that seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 16:25). In God’s stead I declare to you that God will not forgive a single sin without punishing it both temporally and eternally, something which we have proved above to be undeniably true. Consider this matter attentively until you perceive and feel it to be the truth. If you then proceed to pray to God, let this truth first of all confront you. Be conscious that God is a consuming fire for the sinner: He closes His ear against you and casts you away. Thus you sink away in despair and think thus, “My sins are a reality, and God neither hears the sinner, nor can the righteous Judge be satisfied with anything else but temporal and eternal punishment upon sin. What must I do? There is absolutely no hope for me. I cannot make satisfaction but will be eternally subject to punishment, for my present suffering will not render satisfaction.” Remain in such a state of perplexity until you look outside of yourself and become conscious of a way in the Surety Jesus Christ -- until that way becomes precious to you, you flee to that way, and seek salvation in that way. In so doing you will find. As impossible as it is for you to bear the punishment and to satisfy for your guilt, so impossible is it for you to convert yourself. Man imagines in his heart that he is able to do something himself, and for that reason he is not very concerned about his state. He vainly imagines that the matter is in his hand, and he will one day betake himself to convert himself. In this way he is encouraged and the gnawing of conscience subsides somewhat upon making the resolution that he will convert himself, for now it will take place. This is the reason that he becomes upset with himself when he does not act according to his resolution, thinking there is still so much good to be found in himself which would enable him to be steadfast and to exercise his will in a right manner to convert himself. Even if he cannot make perfect satisfaction, God will be satisfied with it; and even if he cannot earn heaven with it, God will be moved by his efforts and grant him heaven anyway. With these notions such a person, not being upon the right way, travels on to his eternal destruction.

We have already demonstrated above that man is entirely incapable of converting himself. Allow me to make you acquainted with yourself, your inability, as well as that your refraining from evil and doing good is of no value before God. Allow me briefly to convey to you what true conversion is.

Some imagine that conversion consists in refraining from the commission of gross sins and in the performance of some good deeds. Conversion, however, is a complete change of man as far as his spiritual frame, intellect, will, thoughts, words, and deeds are concerned. This change can be compared with a person born blind receiving his sight, a deaf person being enabled to hear, a dumb person being enabled to speak, or a totally paralyzed person being enabled to move about. The Holy Spirit is given to the person who is to be converted, who, having made His residence in the soul, reveals to the soul how polluted it is from every perspective, causing the soul to detest and abhor itself, to be filled with shame, to be humbled, and to be perplexed concerning its condition. In addition to this the Holy Spirit reveals God to the soul as being holy, majestic, just, good, and a God of truth. He reveals to the soul the necessity and the fullness of the Mediator and grants him some understanding as to how he can be reconciled and united to God. He works love and fear for, and obedience towards, God. How precious this becomes to the soul, causing him to betake himself to the Mediator Jesus, to receive these matters out of His fullness! This produces grief and sorrow over the fact that the soul cleaves to all that is before the eyes and cleaves to sin -- both the great as well as the small sins, both external and internal sins. Now he perceives and is conscious of all these sins of which previously he took no notice. Such a soul now seeks to exercise communion with God and desires to be near Him. The soul is either joyful or sorrowful in relation to whether he is far from God or close to Him. His disposition is one in which his back is turned the world and sin, even though he is frequently ensnared by them. He lives focused upon God, and even though all is darkness, he looks to Him for light, life, spirituality, comfort, strength to do battle against sin, as well as for holiness. Such a soul is not satisfied with mere performance. He knows that he must perform good works, but wishes to do so by faith, in union with Christ, and through Him unto God, doing so in the presence of the Lord out of love to God, in the fear of God, in obedience to God, and with denial of self. He has much grief over ulterior motives he perceives within himself. He abhors not only sinful company, but also all that pertains merely to civil and natural life. His desires on the contrary are towards godliness and he would rather be despised and oppressed with the godly than to obtain riches and glory with others. This is just a brief statement about conversion, which will be considered much more comprehensively in chapter 31. What do you think? Are you able to bring this about? Try it once! Examine your conduct of one day by what has just been stated. Do your utmost, and than observe whether you are able to conduct yourself in such a manner. You will most certainly experience that you cannot take even one step in that direction and that it is impossible for you to bring about the very beginning of spiritual life. You will perceive that your conduct is wanting. Focus for some time upon this truth until you lose courage within yourself and feel yourself to be destitute, impotent, and without hope. Furthermore, should you have made some progress, realize that the spirituality you need will still be lacking, so that your conduct cannot be acceptable to God nor move God to look down upon you to save you -- all of which has been shown. Such is the misery and hopelessness of your condition. You cannot satisfy the justice of God by your bearing of punishment. Such holiness is not obtainable.

Oh, that you were truly destitute and perplexed! Then there would be hope for your salvation, not because of your perplexity, but because there is a Surety for such perplexed ones -- Jesus Christ, whose voice sounds forth, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” (Matthew 11:28). To you who are perplexed, without hope, destitute, and troubled, I proclaim that there is one Savior -- a Savior unknown to the heathen. Although they know that there is a God, they do not know that there is a Savior and Surety who is proclaimed among us. This Surety calls you, invites you, and promises to save you if you come to Him. Therefore rejoice in such a blessed reality. Look outside of yourself, go to Him, receive Him by faith, and be saved.