2.03.07. Salvation by substitution

VIL SALVATION BY SUBSTITUTION.

“Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy imspeakable and full of glory: receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come imto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” — 1 Peter 1:8-11.

HE joy of believing is repeated, expanded, and emphasized. It is a theme which Peter seems loath to let go. It grasps his heart and carries him away. He is passionate about it. He has no thought of denying his relation to Jesus now. His wound was thoroughly healed when the Great Physician thrice demanded of him, “ Lovest thou me? “ and at the point where he once was weak, he is now very strong. In this expression of exuberant gladness he obeys the Master’s word, “ When thou art converted, strengthen thy brethren.” But the object of this strong faith and fervent love is a living Person. No chain of connected doctrines could beget such enthusiasm in a human heart. Doctrines, though true and divine, would remain a dead letter if they did not lead a soul to the Saviour. It is the grand characteristic of apostolic preaching that it constantly presents a personal Christ to sinful men.

Those who simply accept the offered Saviour do not miss the mark. They receive — that is, they carry off, as the winner in a race bears off the prize — the end and object of their faith, even the salvation of their souls.

We have now reached fi. subject which in Peter’s estimation is of supreme importance. It becomes for him a new starting-point. He expatiates on it in thoughts that breathe and words that bum throughout the next three verses.

Surveying the whole course of time, he sees all the lines of Providence and grace converging on this one point, — your salvation. The prophets who were commissioned to promise redemption did not fully comprehend the meaning of their own testimony. We are in a better position for understanding it. In this respect the least in the new kingdom is greater than the greatest prophet of the older dispensation. In the light of the now risen sun we may better perceive both the glory of the luminary himself, and the beauty of the landscape he shines upon, than those morning-stars who promised but did not see the day.

Three distinct things embodied in the testimony of the prophets, yet not completely understood by themselves, are here in succession enumerated: —

1. The grace that should come unto you.

2. The sufferings of Christ.

3. The glory that should follow.

We may learn much by a close examination of these three in their union and relations. A chain of three links gives two joinings. We shall, in the first place, examine the connection between the first and second, and afterwards the connection between the second and third.

“The grace that should come unto you,” and “the sufferings of Christ,” constitute the first pair. Here, however, we shall gain much by a preliminary critical examination. In regard to the first member, nothing more is needed than to omit the words printed in italics, not in the original but inserted by the translators, — the words, “ that should come/* They are not incorrect, but they are not necessary.

Let the clause run simply as it is in the Greek, “ the grace unto you.” The second member runs in the very same form; and the connection between the two is somewhat obscured by the change made in the translation. Let the original form be restored and* retained; the clause will then read, “ the sufferings unto Christ.” Thus, by a more simple and rigid adherence to the original in sense and in form, the relation between these two members — which, I ddubt not, the Spirit intended to exhibit — is made much more manifest, — The grace unto you. The sufierings unto Christ. When these clauses are restored to the simplicity of the Greek text, they exhibit in a very clear light the doctrine of substitution. The grand characteristic of the divine plan, as distinguished from all false religions, and all corruptions of the true, is substitution of the just for the unjust. The Redeemer takes the place of believing sinners, and they take his. He assumes the sin-burden, and with it meets the Judge; they, freed from their sin, put on his righteousness, and are therein accepted. This is the gospel. This is the thing into which prophets, from Abel to the Baptist, diligently inquired — into which angels strive to look. The eternal Son is made sin for his people, and they become the righteousness of God in him. The first inexplicable mystery to prophets and angels is “ the grace unto you; “ and the second is “ the sufierings unto Christ.”

Favour from God to the guilty: sufferings poured out on the Holy One — these are the two great wonders on earth, these the two great wonders in heaven. A case which illustrates this aspect of the gospel occurs in Old Testament history. Joseph brings forward his two sons, that he may obtain for them his father’s blessing. As the Hebrews counted much on the rights of the first-born, he carefully led Manasseh, the elder, in his own left hand, that the right hand of the aged patriarch might rest on his head; and Ephraim, the younger, in his right, to receive the blessing through the left hand. But the aged prophet, though blind, “ crossed his hands wittingly,” and laid his right hand on the head of the younger, his left on the head of the elder. Joseph, thinking his father had blundered through blindness, took hold of his hands and endeavoured to reverse the order according to his own idea of primogeniture; but his father, in the spirit of prophecy, persisted in his own method, saying, “ I know it, my son; I know it, my son,” and gave the greater blessing to the younger child, the lesser to the elder. So, when witnessing angels beheld the goings of their God in the redemption of fallen men, they failed to comprehend it. When they saw the guilty rebels called forward to one side of the throne, and the well-beloved of the Father to the other side, and the Judge of all preparing to pour out his love and favour on the rebels, and sufferings, the due of sin, upon his own Son, we might imagine that they would be inclined reverently, like Joseph, to say, “ Not so, my Father; for these are the guilty, and he is the Holy One;” and that the Eternal Father would reply, “ I know it, my children; I know it.” Ah, he guided his hands wittingly when he apportioned his own favour and love to the fallen who believed, and the sufferings due to sin to his own beloved. This was the fundamental feature of the eternal covenant. The Son had said, “ Save from going down to the pit, for I have found a ransom;” and he added, I am the ransom found.

We need not be surprised that the method of redemption here revealed does not commend itself to the wise of this world, who view it only in the light of this world. It is deep; it is difficult. Prophets of old, who felt that the revelation of it was passing through their own lips, were amazed and staggered. They returned to the testimony they had delivered, and searched it again. They strove to comprehend what to their understanding seemed incomprehensible. Angels unfallen, too, who seem to have obtained a glimpse of the facts, were unable to determine the reason. This is eminently a spiritual thing. The carnal mind cannot possibly know it. Yet God reveals it unto babes. And it is interesting at this point to remember that the Lord Jesus, during his ministry on earth, gave audible thanks to the Father in a strain of unusual emotion and fervency for this very thing — “ That thou hast hid these things from the wise and prudent, and revealed them unto babes.” This is the truth that is able to give peace to a troubled conscience, as the word of Jesus settled the raging sea.

He has taken my place to bear and answer for sin; and he invites me to take his place, that his righteousness may be mine, and I be accepted therein. He is not displeased, but glad, when sinners take him at his word.