1Co_1:24
But unto them which are called, both Jews and Greeks, Christ the POWER of God,
and the WISDOM of God.
1Co_1:18
For the preaching of the cross is to them that perish foolishness; but unto us
which are saved it is the POWER of God.
Psa_99:9
Exalt the LORD our God, and worship at his holy hill; for the LORD our God is
HOLY.
Joh_14:6
Jesus saith unto him, I am the way, the TRUTH, and the life: no man cometh unto
the Father, but by me.
Psa_89:14
JUSTICE and judgment are the habitation of thy throne: mercy and truth shall go
before thy face.
1Jn_4:8
He that loveth not knoweth not God; for God is LOVE.
Psa_52:8
But I am like a green olive tree in the house of God: I trust in the MERCY of
God for ever and ever.
(EXCERPT)
THE
ATONEMENT.
PART
SECOND:
THE
ATONEMENT AS REVEALED IN THE BIBLE
CHAPTER I.
PRINCIPLES OF THE DIVINE GOVERNMENT
In our
examination of the teachings of the Bible concerning the principles of the
Divine Government, and the means therein revealed for the pardon and salvation
of the penitent sinner, we ask the reader to keep in view the principles
already established, and to mark how perfectly the Bible harmonizes with, and
how strongly it enforces, these fundamental principles of justice. In this
respect, we insist that the Bible stands alone.
Among the
pretended revelations which have existed or now
exist in the world, it has no worthy rival. Of all known religions that
of the Bible alone offers pardon on terms which do honor to divine, infinite
justice. It alone offers a substitutionary sacrifice worthy to meet the claims
of the violated, yet immutable law of Jehovah, through whom it is possible for
God to be just—to maintain his infinite justice—and yet justify or pardon the
believer in that sacrifice. And if it shall clearly appear that the Bible is
the faithful expositor and upholder of these principles, then we ask the
reader, even though he may have been skeptical as to its merits and its claims,
to accept it as the needed light from Heaven, a revelation of the Divine will.
If such be the nature of its teachings; if such be its claims, then every one
who is truly guided by reason and a love of right and truth, must so accept it.
There is a
tendency among men, and we think it is increasing, to make the love of God the
sole element in the gospel. Universalism is the true exponent of this theory,
though thousands are inclining to it who would readily repudiate the charge
that they are Universalists. We never could see the consistency of that system
which taught that all men will be saved, while teaching that there is nothing
in all the universe from which they need to be saved. We consider that view
equally faulty which is now advocated by eminent men of almost all schools,
namely, that the death of Christ was not a penal infliction,
- 41 - J.
H. Waggoner
that it
was not a vindication of justice, but merely a manifestation of the love of
God, calculated and designed to move the hearts of men that they may be led to
appreciate his love.
In several
respects this theory fails to commend itself.
1. It is
not according to the teachings of the Bible, as we shall endeavor to show in
these pages.
2. The
result is not at all commensurate to the expenditure. If that were the sole
object, the necessities of the case did not require such an immense sacrifice
as was made in the sufferings and death of the Son of the living God.
3 It is a
fact that men’s emotions are more easily aroused by a consideration of human
woes, by a recital of the sufferings of their own kind, than by reading of the
sufferings of Christ.
Dr. Clarke
made some striking remarks on this fact. And we might add that they who claim
the emotional ground of the death of Jesus are seldom aroused to such exalted
views of the love of God in Christ as they are who believe in the judicial
ground.
The truth
proclaimed in the word of God, that “he was wounded for our transgressions, and
bruised for our iniquities,” is attested by the Spirit of God, who bears
witness of it to the consciences of the truly convicted and converted. But we
are not now presenting an argument on this question; that is reserved for the
future. We merely call attention to these points here, while the simple
principles of justice which have been examined are fresh in the mind of the
reader, (1) to lead him to consider that the emotional view of the death of
Christ does not at all meet the requirements of the divine law. It ignores the
claim of justice in the divine Government, and really makes sin a matter of
small account; (2) that we may be prepared to appreciate the importance of
those principles and rules of duty which underlie all the purposes and
dispensations of God toward man; that we may understand and realize why the
gospel is needed to bring man back to God, and renew his hope of everlasting
life and glory.
Our first
inquiry, then, relates to the principles of the Government of God, or, in other
words, to his law. This is fundamental; all else must be based on it. It is
difficult, if not impossible, to form just ideas of secondary principles if we
have not just ideas of their primaries.
The
Atonement - 42
There can
be no difference between the attributes of God and the principles of his
Government. If God is just, justice will show forth as a principle of his
Government; it will be administered in justice. If God is love, love must
pervade his Government. If God is immutable, the principles of his Government
must be likewise unchangeable. We cannot conceive of his possessing an
attribute which does not shine forth in his Government. But as law is the basis
of Government, without which it cannot exist, whatever applies to the one
applies to the other. Therefore to understand the attributes of God is to
understand the nature or character of his law, as the latter necessarily
springs from the former. This is too plainly evident to require proof, for his
law is but the expression of his will, and his will must surely correspond to
his attributes. We do not consider it necessary to examine at length the attributes of Deity.
All will agree that to him belong wisdom, power, holiness, truth. justice,
love, and mercy. It may be said, however, that these qualities are ascribed
also to man. Thus the Scriptures speak of men who were holy, true, just, wise,
etc. But such expressions in regard to man must be taken with the limitations
arising from man’s nature.
There are
three attributes which belong to Deity which may be applied to all those
mentioned above, but which man cannot possess, namely, infinity, immutability,
and eternity. While man is wise, just,
merciful, etc., in a certain degree, God is infinitely, immutably, and
eternally wise, just, holy, true, etc. These three qualify all the others. They
are “perfections of perfections,” essential to the divine character, but belonging
to it alone. So let it be understood that when we speak of the justice
of God, the word is not used in any ordinary sense, or as it is used in respect
to man. The justice of God is infinite,
immutable, eternal. We are in danger of making God (in our minds) such
an one as ourselves, and of imagining that he looks upon sin with as little
abhorrence as we do, who have always associated with it, and in some of its
forms have always been inclined to love it instead of abhorring it. When we speak of God and his attributes, of
his will, his law, we should do it with more than respect—with reverence.
- 43 - J.
H. Waggoner
(To be
continued)
(Excerpt
from-) THE ATONEMENT PART SECOND:
THE
ATONEMENT AS REVEALED IN THE BIBLE
(1884)
BY ELDER J. H. WAGGONER
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