Owen, Of Communion With God, File 14
(... continued from File 13)
Chapter 6. Of communion with Christ in purchased grace -
Purchased grace considered in respect of its
rise and fountain - The first rise of it, in the
obedience of Christ - Obedience properly
ascribed to Christ - Two ways considered: what
it was, and wherein it did consist - Of his
obedience to the law in general - Of the law of
the Mediator - His habitual righteousness, how
necessary; as also his obedience to the law of
the Mediator - Of his actual obedience or active
righteousness - All Christ's obedience performed
as he was Mediator - His active obedience for us
- This proved at large, Gal. 4: 4, 5; Rom. 5: 19;
Phil. 3: 10; Zech. 3: 3-5 - One objection re-
moved - Considerations of Christ's active
righteousness closed - Of the death of Christ,
and its influence into our acceptation with God -
A price; redemption, what it is - A sacrifice;
atonement made thereby - A punishment; satisfac-
tion thereby - The intercession of Christ; with
its influence into our acceptation with God.
Our process is now to communion with Christ in purchased
grace, as it was before proposed: "That we may know him, and
the power of his resurrection, and the fellowship of is
sufferings, and be made conformable to his death," Phil 3: 10.
By purchased grace, I understand all that righteousness
and grace which Christ has procured, or wrought out for us,
or does by any means make us partakers of, or bestows on us
for our benefit, by any thing that he has done or suffered,
or by any thing he continueth to do as mediator: - First,
What this purchased grace is, and wherein it does consist;
Secondly, How we hold communion with Christ therein; are the
things that now come under consideration.
The First may be considered two ways: - 1. In respect of
the rise and fountain of it; 2. Of its nature, or wherein it
consisteth.
1. It has a threefold rise, spring, or causality in
Christ: - (1.) The obedience of his life. (2.) The suffering
of his death. (3.) His continued intercession. All the actions
of Christ as mediator, leading to the communication of grace
unto us, may be either referred to these heads, or to some
things that are subservient to them or consequent of them.
2. For the nature of this grace wherein we have communion
with Christ, flowing from these heads and fountains, it may be
referred to these three: - (1.) Grace of justification, or
acceptation with God; which makes a relative change in us, as
to state and condition. (2.) Grace of sanctification, or
holiness before God; which makes a real change in us, as to
principle and operation. (3.) Grace of privilege; which is
mixed, as we shall show, if I go forth to the handling
thereof.
Now, that we have communion with Christ in this purchased
grace, is evident on this single consideration, - that there
is almost nothing that Christ has done, which is a spring of
that grace whereof we speak, but we are said to do it with
him. We are "crucified" with him, Gal. 2: 20; we are "dead"
with him, 2 Tim. 2: 11; Col. 3: 3; and "buried" with him, Rom.
6: 4; Col. 2: 12; we are "quickened together with him," Col.
2: 13; "risen" with him, Col. 3: 1. "He has quickened us
together with Christ, and has raised us up together, and made
us sit together in heavenly places," Eph. 2: 5, 6. In the
acting of Christ, there is, by virtue of the compact between
him as mediator, and the Father, such an assured foundation
laid of the communication of the fruits of those acting unto
those in whose stead he performed them, that they are said, in
the participation of those fruits, to have done the same
things with him. The life and power of which truth we may have
occasion hereafter to inquire into: -
(1.) The first fountain and spring of this grace, wherein
we have our communion with Christ, is first to be considered;
and that is the obedience of his life: concerning which it
must be declared, - [1.] What it is that is intended thereby,
and wherein it consisteth. [2.] What influence it has into the
grace whereof we speak.
To the handling of this I shall only premise this
observation, - namely, that in the order of procurement, the
life of Christ (as was necessary) precedeth his death; and
therefore we shall handle it in the first place: but in the
order of application, the benefits of his death are bestowed
on us antecedently, in the nature of the things themselves,
unto those of his life; as will appeal; and that necessarily,
from the state and condition wherein we are.
[1.] By the obedience of the life of Christ, I intend the
universal conformity of the Lord Jesus Christ, as he was or
is, in his being mediator, to the whole will of God; and his
complete actual fulfilling of the whole of every law of God,
or doing of all that God in them required. He might have been
perfectly holy by obedience to the law of creation, the moral
law, as the angels were; neither could any more, as a man
walking with God, be required of him: but he submitted himself
also to every law or ordinance that was introduced upon the
occasion of sin, which, on his own account, he could not be
subject to, it becoming him to "fulfil all righteousness,"
Matt. 3: 15, as he spake in reference to a newly-instituted
ceremony.
That obedience is properly ascribed unto Jesus Christ as
mediator, the Scripture is witness, both as to name and thing
Heb. 5: 8, "Though he were a Son, yet learned he obedience,"
etc.; yea, he was obedient in his sufferings, and it was that
which gave life to his death, Phil. 2: 8. He was obedient to
death: for therein "he did make his soul an offering for sin,"
Isa. 53: 10; or, "his soul made an offering for sin," as it is
interpreted, verse 12, "he poured out his soul to death," or,
"his soul poured out itself unto death." And he not only
sanctified himself to be an offering, John 17: 10, but he also
"offered up himself," Heb. 9: 14, an "offering of a sweet
savour to God," Eph. 5: 2. Hence, as to the whole of his work,
he is called the Father's "servant," Isa. 42: l, and verse 19:
and he professes of himself that he "came into the world to do
the will of God, the will of him that sent him;" for which he
manifests "his great readiness," Heb. 10: 7; - all which
evince his obedience. But I suppose I need not insist on the
proof of this, that Christ, in the work of mediation, and as
mediator, was obedient, and did what he did willingly and
cheerfully, in obedience to God.
Now, this obedience of Christ may be considered two ways:
- 1st. As to the habitual root and fountain of it. 2dly. As to
the actual parts or duties of it: -
1st. The habitual righteousness of Christ as mediator in
his human nature, was the absolute, complete, exact conformity
of the soul of Christ to the will, mind, or law of God; or his
perfect habitually inherent righteousness. This he had
necessarily from the grace of union; from whence it is that
that which was born of the virgin was a "holy thing," Luke 1:
35. It was, I say, necessary consequentially, that it should
be so; though the effecting of it were by the free operations
of the Spirit, Luke 2: 52. He had an all-fulness of grace on
all accounts. This the apostle describes, Heb. 7: 26, "Such an
high priest became us, holy, harmless, undefiled, separate
from sinners." Every way separate and distant from sin and
sinners he was to be; whence he is called "The Lamb of God,
without spot or blemish," 1 Pet. 1: 19. This habitual holiness
of Christ was inconceivably above that of the angels. He who
chargeth his angels with folly," Job 4: 18; "who putteth no
trust in his saints; and in whose sight the heavens" (or their
inhabitants) "are not clean," chap. 15: 15; always embraceth
him in his bosom, and is always well pleased with him, Matt.
3: 17. And the reason of this is, because every other
creature, though never so holy, has the Spirit of God by
measure; but he was not given to Christ "by measure," John 3:
34; and that because it pleased him that in him "should all
fulness dwell," Col. 1: 19. This habitual grace of Christ,
though not absolutely infinite, yet, in respect of any other
creature, it is as the water of the sea to the water of a pond
or pool. All other creatures are depressed from perfection by
this, - that they subsist in a created, dependent being; and
so have the fountain of what is communicated to them without
them. But the human nature of Christ subsists in the person of
the Son of God; and so has the bottom and fountain of its
holiness in the strictest unity with itself.
2dly. The actual obedience of Christ, as was said, was his
willing, cheerful, obediential performance of every thing,
duty, or command, that God, by virtue of any law whereto we
were subject and obnoxious, did require; and [his obedience],
moreover, to the peculiar law of the mediator. Hereof, then,
are two parts: -
(1st.) That whatever was required of us by virtue of any
law, - that he did and fulfilled. Whatever was required of us
by the law of nature, in our state of innocence; whatever kind
of duty was added by morally positive or ceremonial
institutions; whatever is required of us in way of obedience
to righteous judicial laws, - he did it all. Hence he is said
to be "made under the law," Gal. 4: 4; subject or obnoxious to
it, to all the precepts or commands of it. So, Matt. 3: 15, he
said it became him to "fulfil all righteousness," - "pasan
dikaiosunen", - all manner of righteousness whatever; that is,
everything that God required, as is evident from the
application of that general axiom to the baptism of John. I
shall not need, for this, to go to particular instances, in
the duties of the law of nature, - to God and his parents; of
morally positive [duties], in the Sabbath, and other acts of
worship; of the ceremonial law, in circumcision, and
observation of all the rites of the Judaical church; of the
judicial, in paying tribute to governors; - it will suffice, I
presume, that on the one hand he "did no sin, neither was
guile found in his mouth;" and on the other, that he
"fulfilled all righteousness:" and thereupon the Father was
always well pleased with him. This was that which he owned of
himself, that he came to do the will of God; and he did it.
(2dly.) There was a peculiar law of the Mediator, which
respected himself merely, and contained all those acts and
duties of his which are not for our imitation. So that
obedience which he showed in dying was peculiarly to this law,
John 10: 18, "I have power to lay down my life: this
commandment have I received of my Father." As mediator, he
received this peculiar command of his Father, that he should
lay down his life, and take it again; and he was obedient
thereunto. Hence we say, he who is mediator did some things
merely as a man, subject to the law of God in general; so he
prayed for his persecutors, - those that put him to death,
Luke 23: 34; - some things as mediator; so he prayed for his
elect only, John 17: 9. There were not worse in the world,
really and evidently, than many of them that crucified him;
yet, as a man, subject to the law, he forgave them, and prayed
for them. When he prayed as mediator, his Father always heard
him and answered him, John 11: 41; and in the other prayers he
was accepted as one exactly performing his duty.
This, then, is the obedience of Christ; which was the
first thing proposed to be considered. The next is, -
[2.] That it has an influence into the grace of which we
speak, wherein we hold communion with him, - namely, our free
acceptation with God; what that influence is, must also follow
in its order.
1st. For his habitual righteousness, I shall only propose
it under these two considerations: -
(1st.) That upon this supposition, that it was needful
that we should have a mediator that was God and man in one
person, as it could not otherwise be, so it must needs be that
he must be holy. For although there be but one primary
necessary effect of the hypostatical union (which is the
subsistence of the human nature in the person of the Son of
God), yet that he that was so united to him should be a "holy
thing," completely holy, was necessary also, - of which
before.
(2dly.) That the relation which this righteousness of
Christ has to the grace we receive from him is only this, -
that thereby he was "hikanos" - fit to do all that he had to
do for us. This is the intendment of the apostle, Heb. 7: 26.
Such a one "became us;" it was needful he should be such a
one, that he might do what he had to do. And the reasons
hereof are two: -
[1st.] Had he not been completely furnished with habitual
grace, he could never have actually fulfilled the
righteousness which was required at his hands. It was therein
that he was able to do all that he did. So himself lays down
the presence of the Spirit with him as the bottom and
foundation of his going forth to his work, Isa. 61:1.
[2dly.] He could not have been a complete and perfect
sacrifice, nor have answered all the types and figures of him,
that were complete and without blemish. But now, Christ having
this habitual righteousness, if he had never yielded any
continued obedience to the law actively, but had suffered as
soon after his incarnation as Adam sinned after his creation,
he had been a fit sacrifice and offering; and therefore,
doubtless, his following obedience has another use besides to
fit him for an oblation, for which he was most fit without it.
2dly. For Christ's obedience to the law of mediation,
wherein it is not coincident with his passive obedience, as
they speak (for I know that expression is improper); it was
that which was requisite for the discharging of his office,
and is not imputed unto us, as though we had done it, though
the "apotelesmata" and fruits of it are; but is of the nature
of his intercession, whereby he provides the good things we
stand in need of, at least subserviently to his oblation and
intercession; - of which more afterward.
3dly. About his actual fulfilling of the law, or doing all
things that of us are required, there is some doubt and
question; and about it there are three several opinions: -
(1st.) That this active obedience of Christ has no farther
influence into our justification and acceptation with God, but
as it was preparatory to his blood-shedding and oblation;
which is the sole cause of our justification, the whole
righteousness which is imputed to us arising from thence.
(2dly.) That it may be considered two ways: - [1st.] As it
is purely obedience; and so it has no other state but that
before mentioned. [2dly.] As it was accomplished with
suffering, and joined with it, as it was part of his
humiliation, so it is imputed to us, or is part of that upon
the account whereof we are justified.
(3dly.) That this obedience of Christ, being done for us,
is reckoned graciously of God unto us; and upon the account
thereof are we accepted as righteous before him. My intendment
is not to handle this difference in the way of a controversy,
but to give such an understanding of the whole as may speedily
be reduced to the practice of godliness and consolation; and
this I shall do in the ensuing observations: -
[1st.] That the obedience that Christ yielded to the law
in general, is not only to the peculiar law of the mediator,
though he yielded it as mediator. He was incarnate as
mediator, Heb. 2: 14; Gal. 4: 4; and all he afterward did, it
was as our mediator. For that cause "came he into the world,"
and did and suffered whatever he did or suffered in this
world. So that of this expression, as mediator, there is a
twofold sense: for it may be taken strictly, as relating
solely to the law of the mediator, and so Christ may be said
to do as mediator only what he did in obedience to that law;
but in the sense now insisted on, whatever Christ did as a man
subject to any law, he did it as mediator, because he did it
as part of the duty incumbent on him who undertook so to be.
[2dly.] That whatever Christ did as mediator, he did it
for them whose mediator he was, or in whose stead and for
whose good he executed the office of a mediator before God.
This the holy Ghost witnesseth, Rom. 8: 3, 4, "What the law
could not do, in that it was wreak through the flesh, God
sending his own Son in the likeness of sinful flesh, and for
sin, condemned sin in the flesh, that the righteousness of the
law might be fulfilled in us;" because that we could not in
that condition of weakness whereinto we are cast by sin, come
to God, and be freed from condemnation by the law, God sent
Christ as a mediator, to do and suffer whatever the law
required at our hands for that end and purpose, that we might
not be condemned, but accepted of God. It was all to this end,
- "That the righteousness of the law might be fulfilled in
us;" that is, which the law required of us, consisting in
duties of obedience. This Christ performed for us. This
expression of the apostle, "God sending his own Son in the
likeness of sinful flesh, and for sin, condemned sin in the
flesh;" if you will add to it, that of Gal. 4: 4, that he was
so sent forth as that he was "hupo nomou genomenos", made
under the law," (that is, obnoxious to it, to yield all the
obedience that it does require), comprises the whole of what
Christ did or suffered; and all this, the Holy Ghost tells us,
was for us, verse 4.
[3dly.] That the end of this active obedience of Christ
cannot be assigned to be, that he might be fitted for his
death and oblation. For be answered all types, and was every
way "hikanos" (fit to be made an offering for sin), by his
union and habitual grace. So that if the obedience Christ
performed be not reckoned to us, and done upon our account,
there is no just cause to be assigned why he should live here
in the world so long as he did, in perfect obedience to all
the laws of God. Had he died before, there had been perfect
innocence, and perfect holiness, by his habitual grace, and
infinite virtue and worth from the dignity of his person; and
surely he yielded not that long course of all manner of
obedience, but for some great and special purpose in reference
to our salvation.
[4thly.] That had not the obedience of Christ been for us
(in what sense we shall see instantly), it might in his life
have been required of him to yield obedience to the law of
nature, the alone law which he could be liable to as a man;
for an innocent man in a covenant of works, as he was, needs
no other law, nor did God ever give any other law to any such
person (the law of creation is all that an innocent creature
is liable to, with what symbols of that law God is pleased to
add). And yet to this law also was his subjection voluntary;
and that not only consequentially, because he was born upon
his own choice, not by any natural course, but also because as
mediator, God and man, he was not by the institution of that
law obliged unto it; being, as it were, exempted and lifted
above that law by the hypostatical union: yet, when I say his
subjection hereunto was voluntary, I do not intend that it was
merely arbitrary and at choice whether he would yield
obedience unto it or no, - but on supposition of his
undertaking to be a mediator, it was necessary it should be
so, - but that he voluntarily and willingly submitted unto,
and so became really subject to the commands of it. But now,
moreover, Jesus Christ yielded perfect obedience to all those
laws which came upon us by the occasion of sin, as the
ceremonial law; yea, those very institutions that signified
the washing away of sin, and repentance from sin, as the
baptism of John, which he had no need of himself. This,
therefore, must needs be for us.
[5thly.] That the obedience of Christ cannot be reckoned
amongst his sufferings, but is clearly distinct from it, as to
all formalities. Doing is one thing, suffering another; they
are in diverse predicaments, and cannot be coincident.
See, then, briefly what we have obtained by those
considerations; and then I shall intimate what is the stream
issuing from this first spring or fountain of purchased grace,
with what influence it has thereinto: -
First, By the obedience of the life of Christ you see what
is intended, - his willing submission unto, and perfect,
complete fulfilling of, every law of God, that any of the
saints of God were obliged unto. It is true, every act almost
of Christ's obedience, from the blood of his circumcision to
the blood of his cross, was attended with suffering, so that
his whole life might, in that regard, be called a death; but
yet, looking upon his willingness and obedience in it, it is
distinguished from his sufferings peculiarly so called, and
termed hiss active righteousness. This is, then, I say, as was
showed, that complete, absolutely perfect accomplishment of
the whole law of God by Christ, our mediator; whereby he not
only "did no sin, neither was there guile fold in his mouth,"
but also most perfectly fulfilled all righteousness, as he
affirmed it became him to do.
Secondly, That this obedience was performed by Christ not
for himself, but for us, and in our stead. It is true, it must
needs be, that whilst he had his conversation in the flesh he
must be most perfectly and absolutely holy; but yet the prime
intendment of his accomplishing of holiness, - which consists
in the complete obedience of his whole life to any law of God,
- that was no less for us than his suffering death. That this
is so, the apostle tells us, Gal. 4: 4, 5, "God sent forth his
Son, made of a woman, made under the law, to redeem them that
were under the law." This Scripture, formerly named, must be a
little farther insisted on. He was both made of a woman, and
made under the law; that is, obedient to it for us. The end
here, both of the incarnation and obedience of Christ to the
law (for that must needs be understood here by the phrase
"hupo nomou genomenos", - that is, disposed of in such a
condition as that he must yield subjection and obedience to
the law), was all to redeem us. In these two expressions,
"Made of a woman, made under the law," the apostle does not
knit his incarnation and death together, with an exclusion of
the obedience of his life. And he was so made under the law,
as those were under the law whom he was to redeem. Now, we
were under the law, not only as obnoxious to its penalties,
but as bound to all the duties of it. That this is our being
"under the law," the apostle informs us, Gal. 4: 21, "Tell me,
ye that desire to be under the law." It was not the penalty of
the law they desired to be under, but to be under it in
respect of obedience. Take away, then, the end, and you
destroy the means. If Christ were not incarnate nor made under
the law for himself, he did not yield obedience for himself;
it was all for us, for our good. Let us now look forward, and
see what influence this has into our acceptation.
Thirdly, Then, I say, this perfect, complete obedience of
Christ to the law is reckoned unto us. As there is a truth in
that, "The day thou eatest thou shalt die," - death is the
reward of sin, and so we cannot be freed from death but by the
death of Christ, Heb. 2: 14, 15; so also is that no less true,
"Do this, and live," - that life is not to he obtained unless
all be done that the law requires. That is still true, "If
thou wilt enter into life, keep the commandments," Matt. 19:
17. They must, then, be kept by us, or our surety. Neither is
it of any value which by some is objected, that if Christ
yielded perfect obedience to the law for us, then are we no
more bound to yield obedience; for by his undergoing death,
the penalty of the law, we are freed from it. I answer, How
did Christ undergo death? Merely as it was penal. How, then,
are we delivered from death? Merely as it is penal. Yet we
must die still; yea, as the last conflict with the effects of
sin, as a passage to our Father, we must die. Well, then,
Christ yielded perfect obedience to the law; but how did he do
it? Purely as it stood in that conditional [arrangement], "Do
this, and live." He did it in the strength of the grace he had
received; he did it as a means of life, to procure life by it,
as the tenor of a covenant. Are we, then, freed from this
obedience? Yes; but how far? From doing it in our own
strength; from doing it for this end, that we may obtain life
everlasting. It is vain that some say confidently, that we
must yet work for life; it is all one as to say we are yet
under the old covenant, "Hoc fac, et vives:" we are not freed
from obedience, as a way of walking with God, but we are, as a
way of working to come to him: of which at large afterward.
Rom. 5: 18, 19, "By the righteousness of one the free gift
came upon all men unto justification of life: by the obedience
of one shall many be made righteous," saith the Holy Ghost. By
his obedience to the law are we made righteous; it is reckoned
to us for righteousness. That the passive obedience of Christ
is here only intended is false: -
First, It is opposed to the disobedience of Adam, which
was active. The "dikaioma" is opposed "paraptomati", - the
righteousness to the fault. The fault was an active
transgression of the law, and the obedience opposed to it must
be an active accomplishment of it. Besides, obedience placed
singly, in its own nature, denotes an action or actions
conformable to the law; and therein came Christ, not to
destroy but to fulfil the law, Matt. 5: 17, - that was the
design of his coming, and so for us; he came to fulfil the law
for us, Isa. 9: 6, and [was] born to us, Luke 2: 11. This also
was in that will of the Father which, out of his infinite
love, he came to accomplish. Secondly, It cannot clearly be
evinced that there is any such thing, in propriety of speech,
as passive obedience; obeying is doing, to which passion or
suffering cannot belong: I know it is commonly called so, when
men obey until they suffer; but properly it is not so.
So also, Phil. 3: 9, "And be found in him, not having my
own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God
by faith." The righteousness we receive is opposed to our own
obedience to the law; opposed to it, not as something in
another kind, but as something in the same kind excluding that
from such an end which the other obtains. Now this is the
obedience of Christ to the law, - himself thereby being "made
to us righteousness," 1 Cor. 1: 30.
Rom. 5: 10, the issue of the death of Christ is placed
upon reconciliation; that is, a slaying of the enmity and
restoring us into that condition of peace and friendship
wherein Adam was before his fall. But is there no more to be
done? Notwithstanding that there was no wrath due to Adam, yet
he was to obey, if he would enjoy eternal life. Something
there is, moreover, to be done in respect of us, if, after the
slaying of the enmity and reconciliation made, we shall enjoy
life: "Being reconciled by his death," we are saved by that
perfect obedience which in his life he yielded to the law of
God. There is distinct mention made of reconciliation, through
a non-imputation of sin, as Ps. 32: 1, Luke 1: 77, Rom. 3: 25,
2 Cor. 5: 19; and justification through an imputation of
righteousness, Jer. 23: 6, Rom. 4: 5, 1 Cor. 1: 30; - although
these things are so far from being separated, that they are
reciprocally affirmed of one another: which, as it does not
evince an identity, so it does an eminent conjunction. And
this last we have by the life of Christ.
This is fully expressed in that typical representation of
our justification before the Lord, Zech. 3: 3-5. Two things
are there expressed to belong to our free acceptation before
God: - 1. The taking away of the guilt of our sin, our filthy
robes; this is done by the death of Christ. Remission of sin
is the proper fruit thereof; but there is more also required,
even a collation of righteousness, and thereby a right to life
eternal. This is here called "Change of raiment;" so the Holy
Ghost expresses it again, Isa. 61: 10, where he calls it
plainly "The garments of salvation," and "The robe of
righteousness." Now this is only made ours by the obedience of
Christ, as the other by his death.
Objection. "But if this be so, then are we as righteous as
Christ himself, being righteous with his righteousness."
Answer. But first, here is a great difference, - if it
were no more than that this righteousness was inherent in
Christ, and properly his own, it is only reckoned or imputed
to us, or freely bestowed on us, and we are made righteous
with that which is not ours. But, secondly, the truth is, that
Christ was not righteous with that righteousness for himself,
but for us; so that here can be no comparison: only this we
may say, we are righteous with his righteousness which he
wrought for us, and that completely.
And this, now, is the rise of the purchased grace whereof
we speak, the obedience of Christ; and this is the influence
of it into our acceptation with God. Whereas the guilt of sin,
and our obnoxiousness to punishment on that account, is
removed and taken away (as shall farther be declared) by the
death of Christ; and whereas, besides the taking away of sin,
we have need of a complete righteousness, upon the account
whereof we may be accepted with God; this obedience of Christ,
through the free grace of God, is imputed unto us for that end
and purpose.
This is all I shall for the present insist on to this
purpose. That the passive righteousness of Christ only is
imputed to us in the non-imputation of sin, and that on the
condition of our faith and new obedience, so exalting them
into the room of the righteousness of Christ, is a thing
which, in communion with the Lord Jesus, I have as yet no
acquaintance withal. What may be said in the way of argument
on the one side or other must be elsewhere considered.
(2.) The second spring of our communion with Christ in
purchased grace, is his death and oblation. He lived for us,
he died for us; he was ours in all he did, in all he suffered.
I shall be the more brief in handling of this, because on
another design I have elsewhere at large treated of all the
concernments of it.
Now, the death of Christ, as it is a spring of that
purchased grace wherein we have communion with him, is in the
Scripture proposed under a threefold consideration: - [1.] Of
a price. [2.] Of a sacrifice. [3.] Of a penalty.
In the first regard, its proper effect is redemption; in
the second, reconciliation or atonement; in the third,
satisfaction; which are the great ingredients of that
purchased grace whereby, in the first place, we have communion
with Christ.
[1.] It is a price. "We are bought with a price," 1 Cor.
6: 20; being "not redeemed with silver and gold, and
corruptible things, but with the precious blood of Christ," 1
Pet. 1: 18, 19: which therein answers those things in other
contracts. He came to "give his life a ransom for many," Matt.
20: 28, - a price of redemption, 1 Tim. 2: 6. The proper use
and energy of this expression in the Scripture, I have
elsewhere declared.
Now, the proper effect and issue of the death of Christ as
a price or ransom is, as I said, redemption. Now, redemption
is the deliverance of any one from bondage or captivity, and
the miseries attending that condition, by the intervention or
interposition of a price or ransom, paid by the redeemer to
him by whose authority the captive was detained: -
1st. In general, it is a deliverance. Hence Christ is
called "The Deliverer," Rom. 11:26; giving himself to "deliver
us," Gal. 1: 4. He is "Jesus, who delivers us from the wrath
to come," 1 Thess. 1: 10.
2dly. It is the delivery of one from bondage or captivity.
We are, without him, all prisoners and captives, "bound in
prison," Isa. 61: l; "sitting in darkness, in the prison
house," Isa. 42: 7, 49: 9; "prisoners in the pit wherein there
is no water," Zech. 9: 11; "the captives of the mighty, and
the prey of the terrible," Isa. 49: 25; under a "captivity
that must be led captive," Ps. 68: 18: this puts us in
"bondage," Heb. 2: 15.
3dly. The person committing thus to prison and into
bondage, is God himself. To him we owe "our debts," Matt. 6:
12, 18: 23-27; against him are our offences, Ps. 51: 4; he is
the judge and lawgiver, James 4: 12. To sin is to rebel
against him. He shuts up men under disobedience, Rom. 11:32;
and he shall cast both body and soul of the impenitent into
hell-fire, Matt. 10: 28. To his wrath are men obnoxious, John
3: 36; and lie under it by the sentence of the law, which is
their prison.
4thly. The miseries that attend this condition are
innumerable. Bondage to Satan, sin, and the world, comprises
the sum of them; from all which we are delivered by the death
of Christ, as a price or ransom. "God has delivered us from
the power of darkness, and has translated us into the kingdom
of his dear Son; in whom we have redemption through his
blood," Col. 1:13,14. And he "redeems us from all iniquity,"
Tit. 2: 14; "from our vain conversation," 1 Pet. 1:18,19; even
from the guilt and power of our sin; purchasing us to himself
"a peculiar people, zealous of good works," Tit 2:14: so dying
for the "redemption of transgressions," Heb. 9:15; redeeming
us also from the world, Gal. 4: 5.
5thly. And all this is by the payment of the price
mentioned into the hand of God, by whose supreme authority we
are detained captives, under the sentence of the law. The debt
is due to the great householder, Matt. 18:23,24; and the
penalty, his curse and wrath: from which by it we are
delivered, Rev. 1:.5.
This the Holy Ghost frequently insists on. Rom. 3:24,25,
"Being 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:" so also, 1 Cor. 6:
20; 1 Pet. 1: 18; Matt. 20: 28; 1 Tim. 2: 6; Eph. 1: 7; Col.
1:13; Gal. 3: 13. And this is the first consideration of the
death of Christ, as it has an influence into the procurement
of that grace wherein we hold communion with him.
[2.] It was a sacrifice also. He had a body prepared him,
Heb. 10: 5; wherein he was to accomplish what by the typical
oblations and burnt- offerings of the law was prefigured. And
that body he offered, Heb. 10: 10; - that is, his whole human
nature; for "his soul" also was made "an offering for sin,"
Isa. 53: 10: on which account he is said to offer himself,
Eph. 5: 2; Heb. 1: 3, 9: 26. He gave himself a sacrifice to
God of a sweet-smelling savour; and this he did willingly, as
became him who was to be a sacrifice, - the law of this
obedience being written in his heart, Ps. 40: 8; that is, he
had a readiness, willingness, desire for its performance.
Now, the end of sacrifices, such as his was, bloody and
for sin, Rom. 5: 10; Heb. 2: 17, was atonement and
reconciliation. This is everywhere ascribed to them, that they
were to make atonement; that is, in a way suitable to their
nature. And this is the tendency of the death of Christ, as a
sacrifice, atonement, and reconciliation with God. Sin had
broken friendship between God and us, Isa. 63: 10; whence his
wrath was on us, John 3: 36; and we are by nature obnoxious to
it, Eph. 2: 3. This is taken away by the death of Christ, as
it was a sacrifice, Dan. 9: 24. "When we were enemies, we were
reconciled to God by the death of his Son," Rom. 5: 10. And
thereby do we "receive the atonement," verse 11; for "God was
in Christ reconciling the world to himself, not imputing to
them their sins and their iniquities," 2 Cor. 5: 19-21: so
also, Eph. 2: 12-16, and in sundry other places. And this is
the second consideration of the death of Christ; which I do
but name, having at large insisted on these things elsewhere.
[3.] It was also a punishment, - a punishment in our
stead. "He was wounded for our transgressions, he was bruised
for our iniquities: the chastisement of our peace was upon
him," Isa. 53: 5. God made all our iniquities (that is, the
punishment of them) "to meet upon him," verse 6. "He bare the
sins of many," verse 12; "his own self bare our sins in his
own body on the tree," 1 Pet. 2: 24; and therein he "who knew
no sin, was made sin for us," 2 Cor. 5: 21. What it is in the
Scripture to bear sin, see Deut. 19: 15, 20: 17; Numb. 14: 33;
Ezek. 18: 20. The nature, kind, matter, and manner of this
punishment I have, as I said before, elsewhere discussed.
Now, bearing of punishment tends directly to the giving
satisfaction to him who was offended, and on that account
inflicted the punishment. Justice can desire no more than a
proportional punishment, due to the offence. And this, on his
own voluntary taking of our persons, undertaking to be our
mediator, was inflicted on our dear Lord Jesus. His
substituting himself in our room being allowed of by the
righteous Judge, satisfaction to him does thence properly
ensue.
And this is the threefold consideration of the death of
Christ, as it is a principal spring and fountain of that grace
wherein we have communion with him; for, as will appear in our
process, the single and most eminent part of purchased grace,
is nothing but the natural exurgency of the threefold effect
of the death of Christ, intimated to flow from it on the
account of the threefold consideration insisted on. This,
then, is the second rise of purchased grace, which we are to
eye, if we will hold communion with Christ in it, - his death
and blood- shedding, under this threefold notion of a price,
an offering, and punishment. But, -
(3.) This is not all: the Lord Christ goes farther yet; he
does not leave us so, but follows on the work to the utmost.
"He died for our sins, and rose again for our justification."
He rose again to carry on the complete work of purchased
grace, - that is, by his intercession; which is the third rise
of it. In respect of this, he is said to be "able to save them
to the uttermost that come unto God by him, seeing he ever
liveth to make intercession for them," Heb. 7: 25.
Now, the intercession of Christ, in respect of its
influence into purchased grace, is considered two ways: -
[1.] As a continuance and carrying on of his oblation, for
the making out of all the fruits and effects thereof unto us.
This is called his "appearing in the presence of God for us,"
Heb. 9: 24; that is, as the high priest, having offered the
great offering for expiation of sin, carried in the blood
thereof into the most holy place, where was the representation
of the presence of God, so to perfect the atonement he made
for himself and the people; so the Lord Christ, having offered
himself as a sweet-smelling sacrifice to God, being sprinkled
with his own blood, appears in the presence of God, as it were
to mind him of the engagement made to him, for the redemption
of sinners by his blood, and the making out the good things to
them which were procured thereby. And so this appearance of
his has an influence into purchased grace, inasmuch as thereby
he puts in his claim for it in our behalf.
[2.] He procureth the holy Spirit for us, effectually to
collate and bestow all this purchased grace upon us. That he
would do this, and does it, for us, we have his engagement,
John 14: 16. This is purchased grace, in respect of its
fountain and spring; - of which I shall not speak farther at
present, seeing I must handle it at large in the matter of the
communion we have with the Holy Ghost.
Owen, Of Communion With God
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