CHAPTER 1 - The Purpose of the Death of Christ
CHAPTER 1 - The Purpose of the Death of Christ By the purpose of the death of Christ, we generally mean first, what his
Father and he intended in it; and, secondly, what was effectually fulfilled and accomplished by it. Concerning either, we may take a brief view of the expressions used by the Holy Ghost.
I. The intent in the death of Christ FIRST, do you want to know the purpose for and intent with which Christ came into the world? Let us ask the One who knew his mind and all the secrets of his Father's heart. He will tell us that the "Son of man came to save what was lost," Matt. 18:11, to recover and save poor lost sinners. That was his intent and his design, as it is again asserted in Luke 19:10. Ask also his apostles, who know his mind, and they will tell you the same. So Paul says in 1Tim. 1:15, "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." Now, if you ask who these sinners are towards whom he has this gracious intent and purpose,
Christ himself tells you in Matt. 20:28, that he came to "give his life a ransom for many."
In other places, these sinners are called believers, as distinguished from the world. For he "gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father," Gal. 1:4.
That was the will and intention of God, that Christ would give himself for us, that we might be saved, being separated from the world. They are his church: Eph. 5:25-27, "He loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it would be holy and without blemish." These last words also express the very aim and end of Christ in giving himself for anyone. He did it so that they may be made fit for God, and brought near to him. A like assertion is made in Tit. 2:14: "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a special people, zealous of good works." Thus the intention and design of Christ and his
Father in this great work are clear and apparent. We know what it was, and towards whom it was directed, namely, to save us. It was to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in
good works, to render us acceptable, and to bring us to God. For through him "we have access into the grace in which we stand." Rom. 5:2.
II. The Effect of the Death of Christ The effect and actual product of the work itself is no less clearly manifested than its intent. What is accomplished and fulfilled by the death, bloodshedding, or oblation of Jesus Christ, is just as fully expressed, and very often more distinctly.
First, Reconciliation with God God reconciles us to himself by removing and slaying the enmity that was between him and us. For "when we were enemies, we were reconciled to God by the death of his Son," Rom. 5:10. "God was in him reconciling the world to himself, not imputing their trespasses to them," 2Cor. 5:19. He has
"reconciled us to himself by Jesus Christ," verse 18. If you want to know how this reconstruction was effected, the apostle will tell you that "he abolished in his flesh the enmity, the law of commandments consisting in ordinances, to make one new man in himself from two, so making peace; and that he might reconcile both to God in one body by the cross, having slain the enmity thereby," Eph. 2:15, 16: so that "he is our peace," verse 14.
Secondly, Justification Christ justifies us by taking away the guilt of our sins, procuring remission and pardon for them. He redeems us from their power, along with the curse and wrath that are due to us for them. For "by his own blood he entered into the holy place, having obtained eternal redemption for us," Heb. 9:12. "He redeemed us from the curse, being made a curse for us," Gal. 3:13; "his own self bearing our sins in his own body on the tree," 1Pet. 2:24. We have
"all sinned, and come short of the glory of God;" but are "justified freely by his grace through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins," Rom. 3:23-25. For "in him we have redemption through his blood, even the forgiveness of sins," Col. 1:14.
Thirdly, Sanctification
The Holy Spirit sanctifies us by purging away the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the Spirit of holiness. For "the blood of Christ, who through the eternal Spirit offered himself to God, purges our consciences from dead works that we may serve the living God," Heb. 9:14. In fact, "the blood of Jesus Christ cleanses us from all sin," 1Jn. 1:7. "By himself he purged our sins," Heb. 1:3. To "sanctify the people with his own blood, he suffered outside the gate," Heb. 13:12. "He gave himself for the church to sanctify and cleanse it, so that it would be holy and without blemish," Eph.5:25-27.
Uniquely among the graces of the Spirit, "it is given to us, for Christ's sake, to believe on him," Phil 1:29; God "blessing us in him with all spiritual blessings in heavenly places," Eph. 1:3.
Fourthly, Adoption We are adopted, with that evangelical liberty and all those glorious privileges pertaining to the sons of God. For "God sent forth his Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive the adoption of sons," Gal 4:4, 5.
Fifthly, Glorification Nor do the effects of the death of Christ rest here. They do not leave us until we are settled in heaven, in glory and immortality forever. Our inheritance is a "purchased possession," Eph 1:14. "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, those who are called might receive the promise of eternal inheritance," Heb. 9:15. The sum of all this is that the death and blood-shedding of Jesus Christ has wrought, and effectually procures, for all those who are concerned, eternal redemption. That consists in grace here, and glory hereafter.
III. The Intent and Effect is Limited Thus the expressions in the Scripture concerning the ends and effects of the death of Christ are so full, clear, and evident, that a man would think everyone might run and read it. But we must pause: among all things in Christian religion, scarcely anything is more questioned than this seemingly fundamental principle. There is a spreading persuasion that a general
ransom was paid by Christ for all; that he died to redeem everyone. He did not die only for his church, the elect of God, but for all of Adam's posterity.
Now, the masters of this opinion see full well that if that is the end of the death of Christ, and the effects mentioned are the immediate fruits and products of that death, then one of two things will necessarily follow:
Either, first, that God and Christ failed to accomplish what they intended; the death of Christ was not a fit means to attain that end. To assert such a thing seems blasphemously injurious to the wisdom, power, and perfection of God. And it is likewise derogatory to the worth and value of the death of Christ; Or else, second, that all men, the entire posterity of Adam, must be saved, purged, sanctified, and glorified. Surely these advocates of universal redemption will not maintain that, because the Scripture and the woeful experience of millions will not allow it. Therefore, to cast a tolerable color on their persuasion, they must deny that God or his Son had any such absolute aim or end in the death or blood-shedding of Jesus Christ. They must deny that any such thing was immediately procured and purchased by his death, as we recounted before. Instead, they assert that God intended nothing, nor was anything effected by Christ. No immediate benefit arises to anyone by his death except what is common to all and every soul, no matter how cursedly unbelieving here and eternally damned hereafter. No benefit arises until an act of faith, not procured for them by Christ, distinguishes them from others. For if it were procured for them by Christ, why would they all not have it alike?
Now, this seems to me to enervate the virtue, value, fruits and effects of the satisfaction and death of Christ. Besides that, it serves as a basis and foundation for a dangerous, uncomfortable, and erroneous persuasion.
Therefore, by the Lord's assistance, I will declare what the Scripture holds out related to both the assertion they make, and what they present to prove it. I desire the Lord to lead us into all truth by his Spirit, to give us understanding in all things, and if anyone thinks otherwise, to reveal that to him also.