The Scriptural evidence in support of this great doctrine, as far as it can well be presented within reasonable limits, has already, in great measure, been exhibited, in the statement and vindication of the several elements which it includes.
It has been shown, (1.) That the work of Christ for our salvation, was a real satisfaction of infinite inherent dignity and worth. (2.) That it was a satisfaction not to commutative justice (as paying a sum of money would be), nor to the rectoral justice or benevolence of God, but to his distributive and vindicatory justice which renders necessary the punishment of sin; and (3.) That it was a satisfaction to the law of God, meeting its demands of a perfect righteousness for the justification of sinners. If these points be admitted, the Church doctrine concerning the satisfaction, or atonement of Christ, is admitted in all that is essential to its integrity. It remains, therefore, only to refer to certain classes of passages and modes of representation pervading the Scriptures, which assume or assert the truth of all the principles above stated.
Christ saves us as our Priest.
Christ is said to save men as a priest. It is not by the mere exercise of power, nor by instruction and mental illumination; nor by any objective, persuasive, moral influence; nor by any subjective operation, whether natural or supernatural, whether intelligible or mystical, but by acting for them the part of a representative, substitute, propitiator, and intercessor. It was in the Old Testament foretold that the Messiah was to be both priest and king, that he was to be a priest after the order of Melchisedec. In the New Testament, and especially in the Epistle to the Hebrews, which is devoted almost exclusively to the exhibition of the priestly character and work of Christ, it is taught, —
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That a priest is a substitute or representative, appointed to do for sinners what they could not do for themselves. Their guilt and pollution forbid their access to God. Someone, therefore, must be authorized to appear before God in their behalf, and effect reconciliation of God to sinners.
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That this reconciliation can only be effected by means of an expiation for sin. The guilt of sin can be removed in no other way. Without the shedding of blood, there is no remission. A priest, therefore, is one appointed for men (i.e., to act in their behalf), to offer both gifts and sacrifices for sin.
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That this expiation was effected by the substitution of a victim in the place of the sinner, to die in his stead, i.e., in Scriptural language, “to bear his sins.” “Guilt,” says Ebrard, in a passage already quoted, “can be removed only by being actually punished, i.e. expiated. Either the sinner himself must bear the punishment, or a substitute must be found, which can assume the guilt, bear the penalty, and give the freedom from guilt or righteousness thus secured, to the offender.”1 This he gives as the fundamental idea of the epistle to the Hebrews.
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Such being the nature of the priesthood and the way in which a priest saves those for whom he acts, the Apostle shows, first, with regard to the priests under the old economy, that such was the method, ordained by God, by which the remission of ceremonial sins and restoration to the privileges of the theocracy, were to be secured; and secondly, that the victims then offered, having no inherent dignity or worth, could not take away sin; they could not purge the conscience from the sense of guilt, or bring to the end contemplated (τελειῶσαι) those for whom they were offended, and hence had to be continually repeated. In Hebrews ix. 9, it is said δῶρά τε καὶ θυσίαι … . μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, i.e., says Robinson, “which could never make full expiation for the bringer, so as to satisfy his conscience.”
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The Aaronic priesthood and sacrifices were, therefore, temporary, being the mere types and shadows of the true priest and the real sacrifice, promised from the beginning.
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Christ, the Eternal Son of God, assumed our nature in order that He might be a merciful and faithful high priest, to make reconciliation for the sins of the people. That is, to make expiation for sin. The word used is ἱλάσκομαι, propitium reddere; which in the Septuagint, is the substitute for כִּפֵּר (to cover guilt), to hide sin from the sight of God. In the New Testament, as in the Septuagint, ἱλάσκομαι is the special term for sacerdotal expiation, and is not to be confounded with ἀποκαταλλάττεσθαι, to reconcile. The latter is the effect of the former; reconciliation is secured by expiation.
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Christ is proved, especially in Hebrews v., to be a real priest; first, because He has all the qualifications for the office, He was a man, was a substitute, had a sacrifice, and was able to sympathize with his people; secondly, because He was called of God to the priesthood, as was Aaron; thirdly, because He actually discharged all the functions of the office.
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The sacrifice which this great high priest offered in our behalf, was not the blood of irrational animals, but his own most precious blood.
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This one sacrifice has perfected forever (τετελείωκεν, made a perfect expiation for) them that are sanctified. (Hebrews x. 14.)
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This sacrifice has superseded all others. No other is needed; and no other is possible.
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Those who reject this method of salvation certainly perish. To them there remaineth no more sacrifice for sins. (Hebrews x. 26.)