On the Governmental Theory of Atonement

THE GOVERNMENTAL THEORY.

III. The Scripture which comes nearest to a statement of the philosophy of the atonement is Rom. iii. 25: "Whom God set forth as a propitiation through faith, by His blood, for the exhibition of His righteousness, because of the passing over of the sins before committed in the forbearance of God." The question is, What is the nature of the righteousness exhibited in the setting forth of Jesus Christ as a propitiation? Is it the justice of the Judge or the justice of the Governor? In probation God is not dealing with us as a Judge, but as a Governor. The righteousness exhibited is not judicial, exact, distributive, giving to each his exact deserts, but rectoral, governmental, general justice, defined by Webster as that "which carries out all the ends of law, though not in every case through the channels of distributive justice, as we often see done by a parent or ruler in his dealings with those who are subject to his control." The atonement was necessary for the same reason, precisely, that the penalty of the violated law was necessary: it takes the place of that penalty, in the case of penitent believers, answering the same end as would be answered by the infliction of the penalty, maintaining divine law. A more exact definition is that of Miley: 

 

"The vicarious sufferings and death of Christ are an atonement for sin as a conditional substitute for punishment, fulfilling, on the forgiveness of sin, the obligation of justice in moral government." 

 

The advantages of this theory are:

On the Moral Influence Theory of Atonement

\I. We come now to our second division, in which the necessity of the atonement is located wholly in the obduracy of the sinful race which needs this wonderful display of love and sacrifice to melt it into contrition and obedient faith. It is commonly called

THE MORAL INFLUENCE THEORY,

though moral influence is incidental to all theories. But here it is the principal thing, the sole need and aim of the atonement. Man, not God, is to be propitiated; the work of Christ has no Godward aspect. If men would repent under other moral influences, the atonement were unnecessary. Christ is only a Saviour, not the Saviour. He is only one, the most prominent, of many moral benefactors, the efficacy of whose self sacrifice for others is the same in kind. He stands at the head of the noble army of martyrs who by their unselfish labors and contagious example of heroic self-immolation have turned many from sin unto righteousness. If this does not discrown our Divine Lord Jesus it certainly detracts from His honor as the unique Saviour. He cannot be put into a class without dimming His glory. He must stand alone.

On the Penal Satisfaction Theory of Atonement

 The question must be answered,

WHY IS THE ATONEMENT NECESSARY?

Who or what demanded it? We pass by the first answer, that it was necessary to satisfy the claim of Satan, who had captured the sinful race of men, and was holding them as his prisoners. For more than a thousand years this was the common answer. I do not say the only answer, because here and there one, like Athanasius, and John of Damascus, declared that the satisfaction was paid to God the Father. But under the stimulus of the Gospel quickening the intellect, this theological crudity of a tribute to Satan was outgrown, and the way was opened for a thorough discussion of the necessity of Christ's atoning death, for He must be lifted up, He must needs have suffered. Out of the various answers we shall have time to speak of only three: first, God's essential justice; secondly, man's obduracy in sin; and thirdly, the requirements of a Divine government, offering conditional pardon to a race of sinners. The first and the last locate the necessity on the Godward side, while the second locates it wholly on the manward side.

The Importance of Atonement (Introduction)

The seven allusions to the atonement in John's First Epistle demand a more extended discussion, in view of the importance of this central doctrine of Christianity so strongly emphasized by St. John.

The word " atonement" appears but once in the New Testament, and is in that text a mistranslation for "reconciliation," as in the R. V. of Rom. v. 11. But the idea of the atonement, hinted at in the Gospels, where it could not be intelligibly explained as a ransom for many (Matt. xx. 28), is after the death and resurrection of Christ fully unfolded under such terms as "redemption through His blood," "gave Himself for our sins," "reconcile . . . by the cross," "hath given Himself a sacrifice to God," "Christ suffered for us in the flesh," "He is the propitiation for our sins," and many similar expressions. It is the central fact of Christianity perpetually emphasized in the Lord's Supper, which ordinance sooner or later is discontinued wherever the idea of redemption through the blood of the Son of God is no longer preached. When Ralph Waldo Emerson was pastor of a Unitarian church in Boston, about seventy years ago, he ceased to administer the Holy Communion, and being asked by his deacons for the reason for omitting this sacrament,, replied that "it was giving undue prominence to one among many good men." From the standpoint of his theology, which made Jesus Christ a mere man, the son of a Jewish sire, his answer was logical, the memorial of the death of Christ was an invidious distinction.

If liberalism has no place for the atonement, orthodoxy has no ground to stand on without it. Hence we must defend it against all assailants. We must demonstrate it as a fundamental fact, and we must so wisely state the philosophy of that fact that its enemies will find it impregnable. We are, however, very thankful that men can be saved by relying on the fact with little or no knowledge of the philosophy, and even with an exceedingly erroneous philosophy, as we shall soon see.

But if a correct philosophy of the atonement is not necessary for the salvation of penitent believers, it is necessary to the salvation of that orthodoxy which produces penitent believers in Jesus Christ, the Lamb of God which taketh away the sin of the world. The Gospel is under obligation to answer the inquiries which it has awakened by stimulating the intellect in all the Bible-reading nations. 

The question must be answered: WHY IS THE ATONEMENT NECESSARY?

[To be continued.]
 

Sin Not.

 SUPPLEMENTARY STUDIES IN THE FIRST EPISTLE OF JOHN - Part 4. 

"Sin not."

Sin is a small word, but it occupies a large place in human history. The trail of this serpent is upon us all. Upon the holiest of the sons of Adam it has left scars. In all others who have not applied the Divine cure it is a running sore, a virus poisoning the whole soul and threatening eternal ruin. Under God's moral government sin can never be happy. It may, for a short time, be delirious, and sing, and laugh, and dance. But delirium is not felicity. Sin grieves the heart of infinite love. 

This sorrow prompts the attempt to apply the atonement, the only remedy. This must be adapted to man's free agency. It cannot be forced upon him against his consent. He cannot be saved as a thing; he must be saved as a person by a free compliance with conditions, not as a bale of goods from a burning warehouse, but as a person intelligently and providently securing a life preserver and binding it upon him. Such a life preserver God has provided in the blood of His Son, which John in the first chapter of his First Epistle announces as the perfect remedy, "the double cure," saving from wrath and making pure. 

What is It "to have Sin"?

  SUPPLEMENTARY STUDIES IN THE FIRST EPISTLE OF JOHN - Part 3. 

 What is it to have sin?

We have examined the historical setting of this Epistle, and have shown it is aimed to refute an error destructive of both the spiritual life and the moral principles of Christians. We have shown from the opening words of the Epistle that John designed the extinction of this Gnostic error. We are now prepared to examine the text most frequently urged against the doctrine of perfect holiness in this life. "If we say we have no sin, we deceive ourselves, and the truth is not in us " (i. 8). 

What class of people does John have in mind? When he says "we," does he mean all Christians, including himself, as some expositors say, Christians just described as walking in the light, and by the blood of Christ cleansed from all sin? Dean Alford answers this question thus, 

"St. John is writing to persons whose sins have been forgiven them (ii. 12), and, therefore, necessarily the present tense, 'we have,' refers not to any previous state of sinful life before conversion, but to their now existing state, and the sins to which they are liable in that state." 

But the answer is not satisfactory. It implies that "we have sins " which we have not committed, sins to which we are only "liable." It accuses every angel in Heaven, while keeping his first or probationary state, and Adam and Eve in the garden of Eden, before their first sinful volition, of having sin, because they were liable to sin. It asserts a palpable contradiction, that persons cleansed from sin still "have sin." It makes the beloved apostle stultify himself by such a self-contradiction and absurdity. Again he perpetrates the same paradox: "This state of needing cleansing from all present sin is veritably that of all of us, and our recognition and confession of it is the very first essential of walking in light." I can get no other meaning out of these words than that sin "is the very first essential" of holy living, for walking in the light is walking in holiness.

God is Light

 SUPPLEMENTARY STUDIES IN THE FIRST EPISTLE OF JOHN - Part 2. 

But John's most effectual refutation of error is in the bold statement of the truth as verified by experience. We call the especial attention of preachers of the Gospel to this peculiarity of John. Christians, if genuine, not nominal, cannot be reminded too often that their religious life is "a matter of positive, demonstrable, realized facts," the witness of the Spirit crying in their hearts, Abba, Father, the transition from death to life consciously realized, which is the beginning of life eternal in the persevering believer who knows that he is in Christ and Christ in him, and "that God hath given to us eternal life, and this life is in His Son," and is conscious of the indwelling of the Comforter and Sanctifier, making him a "habitation of God through the Spirit."

John Against the Gnostics.

 SUPPLEMENTARY STUDIES IN THE FIRST EPISTLE OF JOHN - Part 1.

It is said in the Encyclopædia Britannica that the persons addressed in this Epistle are "the instructed," and that the author's aim is "a deepening of the spiritual life and a confirmation of faith." To contribute something to this worthy aim I have deemed it a fitting occupation for the sunset hour of my life to voice to the whole company of believers "the message" of St. John, the aged, respecting the reciprocal indwelling of God in the soul, and of the soul in God as a result of love made perfect. It is also appropriate to the purpose of this book to divest the message of those misinterpretations which make it discordant and self-contradictory, and to set in a clear light the testimony of the last surviving eyewitness of our Lord to the utmost extent of salvation from sin under the dispensation of the Holy Spirit. Hence should this series of exegetical studies be occasionally polemical, it will not be from choice, but from necessity in vindicating vital truth and banishing deadly error.

3 John - Gaius, Diotrephes and Demetrius

 For the historical setting of this Epistle see: Purpose & Historical Setting.

The record of this brief letter in the sacred Canon was probably designed by the spirit of inspiration to afford a portrait of some first century church members. "Brief as it is, it has the true 'note' of inspiration — that indefinable but unmistakable something which is found in all the Bible, and is found nowhere else. It speaks to a person and of persons. The church is the background against which the figures of three individuals stand out in bold relief — Gaius, Diotrephes and Demetrius," of whom we have no other glimpse in history. As we study them to avoid their faults and imitate their virtues, we will discover that behind these ancient names stand modern characters.

1 The elder unto Gaius the beloved, whom I love in truth

1. "Gaius." In the momentary light which falls upon him in this Epistle we clearly see a full-orbed and symmetrical Christian. He is not to be identified with either Gaius of Macedonia (Acts xix. 29), Gaius of Derbe (Acts xx. 4), or Gaius of Corinth (Rom. xvi. 23). Gaius was a name as common among the Romans as Smith is with us.

"Whom I love in truth," or love truly. The word "wellbeloved" implies that the whole circle of the Christian friends of Gaius cherished the same affection for him.

2 Beloved, I pray that in all things thou mayest prosper and be in health, even as thy soul prospereth

2. "I pray that in all things." Here the R. V. corrects a misleading translation of the A. V., which represents John as placing health and prosperity above all things.

2 John - To the Elect Lady

This Epistle is not catholic or general, because it is not addressed to the church in all lands, but either to an individual or, what is more probable, to a particular church. (See Introduction, John's literary activity).

1 The elder unto the elect lady and her children, whom I love in truth; and not I only, but also all they that know the truth

1. "The elder." Probably on account of his advanced age he indicates more than official position and speaks of himself as "the old man." Says Dr. Farrar, "A credulous spirit of innovation is welcome to believe and to proclaim that any, or all, of St. John's writings were written by 'John the Presbyter.' They were; but 'John the Presbyter' is none other than John the Apostle." The belief that there were two Johns arose from a misunderstanding of a bungling sentence of Papias, a third-rate writer in the generation next after the five Apostolic Fathers.

"Unto the elect lady," or an elect lady, or the lady Electa, or the elect Kyria, or Electa Kyria, meaning either a person of whom nothing more is recorded, or a company of believers constituting a local church addressed as a lady, just as the general church is styled the Bride. The real meaning of this address will probably never be satisfactorily determined.

"And her children." Either the offspring of the person addressed or the members of some particular Christian society regarded as a mother, as in Gal. iv. 26.

"All they that know." Literally "that have come to know." (1 John ii. 3.) Here is a strong indication that a church is addressed, for how could the children of one woman be known and loved by the whole Christian world? Every true believer in Christ belongs to the Holy Catholic Church, which, according to the Apostles' Creed, properly punctuated, is defined as "the communion of saints," of which "the love of each for every other is the essential condition of existence." Christian love goes out towards Christian character wherever it exists.

Concluding Notes on 1 John: Seven Attestations of Atonement

The last seven scriptural attestations to the atonement are found in this Epistle. It is the opinion of the most scholarly experts that the so-called First Epistle of John is the final document of Divine Revelation. This fact enhances the value of the seven clear and emphatic testimonies to the atonement, the central doctrine of the Gospel and the keystone of the arch of Christian theology. Three of these are found in the third chapter and one in each of the other four, making seven in all. 

It has been beautifully said that this Epistle is a prism which gives all the seven colors that make up the one white light of redemptive truth. Each of these testimonies is really distinct from every other, and from all others in the Holy Scriptures. 

1 John 5:21 - Guard Yourselves from Idols

---

v. 13-21. CONCLUSION.

• Intercessory Love the Fruit of Faith (v. 13-17).
• The Sum of the Christian's Knowledge (v. 18-20).
• Final Injunction (v. 21).

---

21 [My] little children, guard yourselves from idols.

21. "Little children." This is a term of endearment addressed to all readers, irrespective of age.

"Guard yourself from idols." Contrast is one of the laws of the suggestion of thought. In this Epistle we have had light and darkness, truth and falsehood, love and hate, Christ and antichrist, life and death, righteousness and sin, the children of God and the children of the devil, the spirit of truth and the spirit of error, the believer protected against sin by the Only Begotten Son, and the world in the coils of the old serpent, the devil; and now we come to a fitting, practical, climacteric conclusion, "Worship the true God and eschew idols." We must bear in mind the environment of idolatry in which Christians in John's day lived, when every street and every house literally swarmed with idols, and magnificent temples and groves and seductive idolatrous rites constituted the chief attraction of Ephesus, the city of great Diana. Some of the Gnostic teachers were giving occasion for this warning against idols, by their sophistry that idolatry was harmless, or that there was no need to suffer martyrdom in order to avoid it. If it were sinful, it had no power to defile the spirit with the body, but the material envelope only. Says Bishop Westcott, "This comprehensive warning is probably the latest voice of Scripture."

1 John 5:18-20 - The Sum of the Christian's Knowledge

 

---

v. 13-21. CONCLUSION.

• Intercessory Love the Fruit of Faith (v. 13-17).
• The Sum of the Christian's Knowledge (v. 18-20).
• Final Injunction (v. 21).

---

18 We know that whosoever is begotten of God sinneth not; but he that was begotten of God keepeth him, and the evil one toucheth him not

18. "But he that was begotten of God." Rather "the begotten of God," otherwise called "the Only Begotten Son." The exegetes quite generally agree that the Son of God is expressed by the aorist participle "begotten." If John had in mind a regenerated man he would have used the perfect tense, as in the first clause of this verse, also in iii. 9. The A. V., in accordance with an uncritical manuscript, leaves every newborn Christian to "keep himself," but the best critical manuscripts, as in Westcott and Hort's text, supply him with a keeper and protector — not a guardian angel, but the only begotten Son of God. Hence he does not depend on his own resources in his warfare against the active and wily "evil one."

1 John 5:133-17 - Intercessory Love the Fruit of Faith.

 

---

v. 13-21. CONCLUSION.

• Intercessory Love the Fruit of Faith (v. 13-17).
• The Sum of the Christian's Knowledge (v. 18-20).
• Final Injunction (v. 21).

---

13 These things have I written unto you, that ye may know that ye have eternal life, [even] unto you that believe on the name of the Son of God

13. "That ye may know." The Gospel of John was written "that ye may have life" (xx. 31), but this Epistle was written "that ye may know that ye have eternal life." The one leads to the obtaining of the boon of life. The other to the joy of knowing that it is not only obtained, but that it is eternal. Thus from the Gospel to the Epistle there is progress. True faith always leads to knowledge. (Eph. iv. 13.)

1 John 5:6-12 The Possession of Life

---

d. iv. 1-v. 12. The Sources of Sonship: Possession of the Spirit as shown by Confession of the Incarnation.

•     The Spirit of Truth and the Spirit of Error (iv. 1-6)
•     Love is the Mark of the Children of Him who is Love (iv. 7-21).
•     Faith Is the Source of Love, the Victory over the World, and the Possession of Life (v. 1-12) 

---

6 This is he that came by water and blood, [even] Jesus Christ; not with the water only, but with the water and with the blood

6. "This is he that came." The identity of the man of Nazareth with the eternal Son of God is again emphasized as the central truth of Christian theology, the reception of which is necessary to the attainment of victory over the world and of translation out of darkness into the marvelous light of His kingdom. Then follow the witnesses to this truth which are "the water and the blood." Many are the explanations of these words. The ritualists understand them to signify the sacraments of baptism and of the Lord's Supper. Others see only symbols of purification and redemption. But it seems to the writer that John uses these words as a summary of Christ's earthly life and mission, baptism in the water of Jordan and His sacrificial death by the shedding of His blood for the redemption of the world. The cardinal truths of His gospel are here briefly stated; for at His baptism with water was His baptism with the Holy Spirit attended by the Divine announcement of His Sonship to God in words implying that He is the Son in a sense unique and peculiar. This was a sufficient opening and explanation of the whole of His ministry. His public and tragic death is at once the close and the explanation of His life of self-sacrifice. "The Gnostic teachers, against whom the apostle is writing, admitted that the Christ came 'through' and 'in' water; it was precisely at the baptism, they said, that the Divine Word united Himself with the man Jesus. But they denied that the Divine Person had any share in what was effected 'through' and 'in' blood; for, according to them, the Word departed from Jesus at Gethsemane. John emphatically assures us that there was no such separation. It was the Son of God who was baptized; it was the Son of God who was crucified; and it is faith in this vital truth that produces brotherly love, that overcomes the world, and is eternal life." (The Cambridge Bible for Colleges.)

1 John 5:1-5 - Faith Conquers the World

---

d. iv. 1-v. 12. The Sources of Sonship: Possession of the Spirit as shown by Confession of the Incarnation.

•     The Spirit of Truth and the Spirit of Error (iv. 1-6)
•     Love is the Mark of the Children of Him who is Love (iv. 7-21).
•     Faith Is the Source of Love, the Victory over the World, and the Possession of Life (v. 1-12) 

---

In this chapter true faith is described as acknowledging the Messiahship of Jesus, as experiencing the new birth, as aflame with love to God and to all the regenerate, as keeping God's commands, as victorious over the world, as having inward self-attestation and eternal life, and as having boldness and success in prayer. The apostle in iv. 12 details the various evidences on which the Christian faith rests, and declares faith and love to be inseparable, that alike worthless is a faith which does not inspire love, and a love not the offspring of faith. The transition from the former chapter lies in the idea of brotherhood, not human, but Christian, arising from a love flowing from a vital apprehension of Christ as both an almighty Saviour and a supreme Lord. On the plane of love inspired by the Holy Spirit, this brotherhood is not an arbitrary command, but a natural outflow from this diffusive principle.

Concluding Notes on 1 John 4

 CONCLUDING NOTES.

1. In verse 3 an important variant reading is found in the Vulgate and in many Latin fathers. Instead of "confesseth not Jesus" they have "separates Jesus," i. e., separates the divine from the human, or divides the one divine-human person. Some of the Latin manuscripts read "annulleth" for "confesseth not." See R. V. margin. For the following reasons we reject these two variant readings:

1 John 4:13-21 - Love is the Mark of the Christian (2)

---

d. iv. 1-v. 12. The Sources of Sonship: Possession of the Spirit as shown by Confession of the Incarnation.

•     The Spirit of Truth and the Spirit of Error (iv. 1-6)
•     Love is the Mark of the Children of Him who is Love (iv. 7-21).
•     Faith Is the Source of Love, the Victory over the World, and the Possession of Life (v. 1-12).

 

---

13 hereby know we that we abide in him, and he in us, because he hath given us of his Spirit

13. "Hereby know we." Love to man is a proof that God abides within us, just as the stream argues the existence of the fountain. This Epistle of John is as full of tests of character as a complete chemical laboratory is amply furnished with tests of substances. Hence the constant occurrence of the phrases "we know" and "hereby we know." See iii. 24, iv. 13, 15, 16, v. 20, 15; John vi. 56, xiv. 20, xv. 5.

"That we abide in Him and He in us." Says Basil, "The Spirit is the place for the saints; and the saint is a place appropriate to the Spirit." Prof. Austin Phelps declares that next to the mystery of Three Persons in One Nature is the mystery of the Divine Spirit abiding in the human spirit. This mutual abiding, a favorite doctrine with John, is an expression of the most intimate and delightful fellowship. It is a strong incidental proof of the supreme divinity of Christ that he is frequently spoken of as one of the parties to this mutual abiding (John vi. 56, xiv. 20, xv. 5, xvii. 26); for no created personality can enter into and abide in another. 

1 John 4:7-12 - Love is the Mark of the Christian

---

d. iv. 1-v. 12. The Sources of Sonship: Possession of the Spirit as shown by Confession of the Incarnation.

•     The Spirit of Truth and the Spirit of Error (iv. 1-6)
•     Love is the Mark of the Children of Him who is Love (iv. 7-21).
•     Faith Is the Source of Love, the Victory over the World, and the Possession of Life (v. 1-12).

 

---

7 Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God

7. "Every one that loveth" with evangelical, pure, unselfish affection "is begotten of God." This excludes sexual love and the merely natural love of kindred. Some who have never heard of Christ, such as Socrates and Marcus Aurelius, have exhibited Christian philanthropy, which evinces that they were born of God. They had the spirit of faith, i. e., the disposition to embrace the object of saving faith, Christ, were He presented to them; and they had the purpose of righteousness, the disposition to conform to Christian ethics when revealed to them. "Such are saved through the historic Christ, though they know him not." (Wesley.) They have the essential Christ, i. e., the outlines of His moral character.

1 John 4:1-6 - Testing the Spirits

The mention of the Spirit, the pentecostal gift, as decisive of the question whether God abides in believers, suggests that a safeguard should be set up against false spirits who would lead them astray. These are not all of them disembodied, and invisible like Satan. Some of them walk the earth as living religious teachers. These must be tested to prove that they are in sympathy with God and are trustworthy expounders of His truth. Other evil spirits are unseen assuming "specious forms of ambition, power, honor, knowledge, as distinguished from earthly and sensual enjoyments. All such spirits are partial revelations of the one spirit of evil which become (so to speak) embodied in men." (Westcott.)

---

d. iv. 1-v. 12. The Sources of Sonship: Possession of the Spirit as shown by Confession of the Incarnation.

•     The Spirit of Truth and the Spirit of Error (iv. 1-6)
•     Love is the Mark of the Children of Him who is Love (iv. 7-21).
•     Faith Is the Source of Love, the Victory over the World, and the Possession of Life (v. 1-12).

 

---

1 Beloved, believe not every spirit, but prove the spirits, whether they are of God: because many false prophets are gone out into the world

1. "Prove the spirits." One element of our probation consists in the exercise of our powers of discernment, in discriminating between the influences which are brought to bear upon us. The devil wears many different masks. He conquers by deceit. It is our duty to cultivate the ability to detect the actor behind the mask. This ability is one element of Christian perfection, according to Heb. v. 14, "But solid food is for the perfect, even those who by reason of use (habit) have their (internal) senses åexercised to discern good and evil." (R. V. margin.)

The mental inertia which refuses to form this habit of spiritual insight is next in culpability to total indifference in the presence of moral good and moral evil, holiness and sin, soliciting our choice and determining our character. There is no evading responsibility at this point. The fact that "discerning of spirits" is one of the extraordinary gifts of the Spirit excuses no one from the constant exercise of his intellectual discrimination between good and evil.