Hebrews 9:13-14 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh: The sacrifice of our Lord admits of being considered from many different points of view. We may consider it as making atonement for our sins, and ask how any such transference and application of His merits to us, as is involved in this thought, is possible; or we may consider why any such atonement should have been necessary at all to satisfy the requirements of the Divine Righteousness in the moral government of the world. Both of these questions are legitimate, and the New Testament does in fact suggest answers to them. But there is another consideration, simpler perhaps than either of these, which is yet full of importance, and comes first in the order of thought; and that is, the nature of Christ's sacrifice, considered not in its effect on us, but simply in itself: of what sort was Christ's sacrifice, and wherein lay its acceptableness? I. HE OFFERED HIS SELF, HIS PERSON, HIS HUMAN LIFE TO GOD. This human life of ours is meant to move in various directions. It moves out to the interpretation and appropriation of nature; and so man gains in natural knowledge, and develops the resources of civilisation. It moves out again from each man towards his fellows, and so the bonds of humanity are knit, and society advances. It moves out also towards God, to present itself before Him, and enter into communion with Him. "Thou shalt love the Lord thy God with all thy heart." All the faculties of man are thus to be directed not only towards nature, towards his fellow men, but also deliberately Godward, and that first of all. It is " the first and great commandment." This was the original law of man's being. This is his ultimate goal in Christianity (Romans 12:1). This "reasonable service," which St. Paul calls a "sacrifice," though there be no death involved in it, is what is supremely exemplified in the human life of Jesus. It looked manward in love and ministry. "He went about doing good." But first of all it looked Godward in self-oblation. "Lo, I come to do Thy will, O God." Aye, even before "Thy will be done " comes " Thy name be hallowed." For to please God, to present himself before God, to know God, this is the highest privilege and the primary duty of man. II. HE OFFERED HIMSELF "WITHOUT SPOT" OR "BLEMISH." The metaphor is from the inspection of the victims prepared for sacrifice. In the Lamb of God the scrutiny of the all-seeing eye can detect no disqualifying flaw. A will always vigorous, single, unflagging; an intellect wholly unclouded and unsophisticated, of perfect receptivity and exquisite penetration; a heart of in. comparable tenderness and force, which yet never moved out in uncontrolled passion; a perfect humanity which yet showed its perfection in unresisting dependence upon the movement of the Divine Spirit which filled it and directed it; a humanity rich and full in experiences, passing through all sorts of vicissitudes of circumstance, yet found as perfect in one situation as in another, in failure as in success; a humanity in which nothing approaching to moral decadence is to be detected, glorious in its issue as in its inception. He offered Himself to God without blemish. He fulfilled the ideal of humanity. He was the beloved Son in whom the Father — the great Scrutiniser of human oblations — was well pleased. III. THE SACRIFICE OF JESUS WAS A FULL, PERFECT, AND ADEQUATE SELF-OBLATION OF MAN TO GOD. It was perfectly "spiritual." He, the pattern Man, gave to God an undivided allegiance, an absolute homage. When His mission on behalf of truth, and meekness, and righteousness involved the martyr's death — He accepted the condition, and offered the shedding of His blood. But in God's sight the shedding of the blood had no value except as the symbol of obedience carried to an extreme. It is a great, a strange mistake to suppose that the death of Christ was, as it were, the act of God. It was the act in which (on the contrary) rebellion against God, the sin of man, showed itself in its true and horrible colours. What God does is to bear with this, as He has foreseen it, to spare not His only Son, to exempt Him by no miracle from the consequences of His loyalty to truth and meekness and righteousness — under the conditions of a sinful world, as things were, its inevitable consequences. God foresees, God bears with this, and He overrules it to the purposes of our redemption. But throughout, as St. Auselm says, in the greatest Christian treatise on the Atonement, what God the Father enjoined upon the Incarnate Son was, primarily. simple obedience; only as obedience in fact involved death, then, secondarily, did He enjoin upon Him to die. There are splendid instances in actual history, or imaginative history, of acts in which men have poured out their blood as a sacrifice for their fellow men. It is the deep moral feeling of Euripides which converts the unwilling sacrifice of Iphigenia in Aulis into a freewill offering for her country. "The whole of Greece, the truly great, is looking to me now," she cries to her mother,... "for all the Greeks and not for thyself alone, didst thou bear me; therefore for Greece I offer my body." So she gives herself to be sacrificed by the priest's knife, and the goddess Artemis accepts the freewill offering — but not the actual life; for as the knife is falling, the place of the maiden is, by the intervention of the goddess, taken by a doe. And of the maiden it is said that the same day beheld her dead and alive again. This is a splendid thought. But it is the nobility of the victim which is supposed to move the compassion of the goddess rather than the simple worth of a human life, and the atmosphere of religious conception as to the Divine nature is still far cloudier than among the Jews. On the Jewish stage a cognate but more truly historical scene is described in Maccabees, where the heroic martyrs for the honour and liberty of the chosen people offer up their lives to God. "And I," cries the youngest of the seven martyred brothers, "as nay brethren, offer up my body and life for the laws of our fathers, beseeching God that He would speedily be merciful unto our nation,... and that in me and my brethren the wrath of the Almighty which is justly brought upon all our nation may cease." This is a self-sacrifice which comes very near to Isaiah's conception of the vicarious self-oblation of Jehovah's righteous servant. But it has still accompanying it some ring of the false thought of God as demanding for sin some positive quantity of expiatory death. Now when we describe the sacrifice of our Lord as perfectly spiritual, we mean that it carries with it, in all its silent implications and in the spoken words in which it found expression, the perfect truth about God and about man, as the flawless homage of the self-surrendering will. Jesus taught the perfect truth in words — the truth about God's pure Fatherhood; the truth that what God asks of man, who is made for sonship, is not mere isolated acts of obedience or sacrifice, but simply and altogether the homage of an unqualified submission and dependence. He taught the truth about man's sin, about his rebellion, about his need of conversion. He taught the truth about the unity of the human race — bidding men see that they may not live each for himself, but are bound to live each for all. He taught all this in words; He taught it in deeds, in His own human relation to the Father; in His own relation to mankind. He taught it most of all in His sacrifice. For when obedience was shown to involve death, tie spared not Himself, even as the Father spared Him not: He used no miraculous power to exempt Himself, though He declared that He possessed it. For us, in our manhood, before God He shed His blood. And this blood-shedding has, in God's sight, a perfect value, because it is the expression of a flawless will, of truth unqualified — the truth about God's claim on man, the truth about humanity's proper homage, the truth about sin. And the self sacrifice of Jesus lives for evermore, over against all our lawlessness, our wilfulness, our slackness, our blindness, our self-sparing, as the perfect recognition in man's name and nature of the righteous claim of God, and of the responsibility of man for man. IV. As THE SACRIFICE OF JESUS WAS PERFECTLY SPIRITUAL SO IT WAS OFFERED, NOT ONLY IN THE POWER OF THE PERFECT HUMANITY, BUT IN THE POWER ALSO OF THE ETERNAL SPIRIT. Truly was He acting in manhood, really under conditions of manhood: the sacrifice was genuinely human in its moral effort, in its moral and physical pain, in its genuine human faith. It was the Son of Man who offered Himself. But the mind and will expressed was also God's mind, God's will, and therefore the meaning and value of the act is unchangeable. It is true of all human action at its best that it has an eternal element. "The truly great have all one age." But the eternal element, the movement of God which lies hid at all times at the roots of humanity, is obscured and clouded by human independence of God, that is, human sin. In Jesus every human act is also the act of God. He who was acting under human conditions was very God; and the Divine Spirit which indwelt His humanity, indwelt Him perfectly, and found in Him a faultless organ in which His will could be done. Nothing, then, in the acts or sacrifice of Jesus is merely temporary, or imperfect, or inadequate. It belongs to all ages. It is eternal. (Chas. Gore, M. A.) Parallel Verses KJV: For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: |
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