The Grace of Christ, or,
Sinners Saved by Unmerited Kindness
William S. Plumer, 1853
"We believe it is through the grace of our
Lord Jesus that we are saved." Acts 15:11
The Work and Sufferings of Christ.
His Active and Passive Obedience.
Our Lord Jesus Christ became incarnate, lived, acted,
obeyed, suffered, died and rose again for his people. He came down to
earth葉hat they might go up to heaven. He suffered葉hat they might reign. He
became a servant葉hat they might become kings and priests unto God. He died
that葉hey might live. He bore the cross葉hat their enmity might be slain,
and their sins expiated. He loved them葉hat they might love God. He was rich
and became poor葉hat they, who were poor, might be made rich. He descended
into the grave葉hat they might sit in heavenly places. He emptied
himself葉hat they might be filled with all the fullness of God. He took upon
him human nature葉hat they might be partakers of the divine nature. He made
flesh his dwelling place葉hat they might be an habitation of God through the
Spirit. He made himself of no reputation葉hat they might wear his new name,
and be counted an eternal excellency. He became a worm, and no man葉hat
they, who were sinful worms, might be made equal to the angels. He bore the
curse of a broken covenant葉hat they might partake of all the blessings of
the everlasting covenant, ordered in all things and sure. Though heir of all
things, he was willingly despised of the people葉hat they, who were justly
condemned, might obtain an inheritance that is incorruptible, undefiled, and
which fades not away. His death was a satisfaction to divine justice, a
ransom for many, a propitiation for sin, a sweet smelling savor to God葉hat
we, who were an offence to God, might become his sons and daughters. He was
made sin for his people葉hat they might be made the righteousness of God in
him. Though Lord of all he took the form of a servant葉hat they, who were
the servants of sin, might prevail like princes with God. He, who had made
swaddling-bands for the sea, was wrapped in swaddling-clothes揺at they, who
were cast out in their blood, might be clothed in linen white and clean,
which is the righteousness of saints. He had no where to lay his head葉hat
they who otherwise must have lain down in eternal sorrow, might reach the
mansions in his Father's house. He was beset with lions and bulls of Bashan葉hat
his chosen might be compassed about with an innumerable company of angels.
He drank the cup of God's indignation葉hat they might forever drink of the
river of his pleasures. He hungered葉hat they might eat the bread of life.
He thirsted葉hat they might drink the water of life. He was numbered with
the transgressors葉hat they might stand among the justified, and be counted
among his jewels. He made his grave with the wicked葉hat they might sleep in
Jesus. Though he existed from everlasting, from the beginning, before ever
the earth was, yet he became a helpless infant葉hat creatures of yesterday,
sentenced to death, might live forever. He wore a crown of thorns葉hat all
who love his appearing, might wear a crown of life. He wept tears of
anguish葉hat his elect might weep tears of godly repentance. He bore the
yoke of obedience unto death葉hat they might find his yoke easy and his
burden light. He poured out his soul unto death, lay three days in the heart
of the earth, then burst the bars of death, and arose to God葉hat they, who
through fear of death were all their lifetime subject to bondage, might
obtain the victory over the grave and become partakers of his resurrection.
He exhausted the penalty of the law葉hat his redeemed might have access to
the inexhaustible treasures of mercy, wisdom, faithfulness, truth and grace
promised by the Lord. He passed from humiliation to humiliation, until he
reached the sepulcher of Joseph葉hat his people might be changed from glory
to glory as by the Spirit of the Lord. He was matchless in grace葉hat they
might be matchless in gratitude. Though a Son, he became a voluntary
exile葉hat they, who had wickedly wandered afar off, might be brought near
by his blood. He was compassed about with all their innocent
infirmities葉hat he might perfect his strength in their weakness. His visage
was so marred more than any man葉hat his ransomed might be presented before
God without spot, or blemish, or wrinkle, or any such thing. For a time he
was forsaken of his Father葉hat they, whom he bought with his blood, might
behold the light of God's countenance forever. He came and dwelt with
them葉hat they might be forever with the Lord. He was hung up naked before
his insulting foes葉hat all who believe on his name, might wear a glorious
wedding garment, a spotless righteousness.
Though he was dead揺e is the first-born among many
brethren. Through his sorrow揺is people obtain joy and gladness, and sorrow
and sighing flee away. Though he endured the worst things葉hey do and shall
forever enjoy the best things. Wonderful mystery! God was manifest in the
flesh! Here is no absurdity, no contradiction, no fiction預nd yet a
mystery which baffles all attempts to solve it, and dazzles all human and
angelic knowledge. Blessed is he, who is not offended in Jesus. Blessed
is he, who loves the incarnate mystery, and rests upon it. It is a mystery
of love, of truth, of grace, of wisdom, of condescension, of power, of
salvation. It is the mystery of Godliness. It is the great study of the
inhabitants of heaven, and shall be while immortality endures.
If it be allowed to take these statements in a general
and vague sense, most people, who are willing to be called evangelical, will
at least assent to them. But let us consider more particularly the work and
the sufferings of our Lord, what he did, and what he endured, his obedience
to law, and his submission to pain. It is true these things were not
separated in him; but it is true that they can be distinguished. Some
ignorant people have seemed to suppose that orthodox Christians held that
Christ obeyed one day or hour and suffered another. But Christ was from his
birth to his death a sufferer. He was also a servant to do the will of God.
He obeyed in suffering. He suffered in obeying. His obedience to the precept
and his endurance of the penalty of the law ran parallel to each other.
Sound divines have therefore commonly spoken of Christ's active and passive
obedience as comprehending the whole of his work on earth.
His ACTIVE obedience was rendered to the moral law
as a rule of life. His PASSIVE obedience was his voluntary submission
to the penal sufferings provided by the law for the transgressors of its
holy commandments. Although a few good men have not favored this formal
distinction, yet the great body of sound writers have approved it. Nor is
there any objection to it, if correctly understood. And until a better mode
of explaining the mediatorial work of Christ on earth shall be suggested,
let the friends of truth hold fast to the established language of sound
divinity. It is remarkable that modern writers, who oppose the use of these
phrases almost without exception are very erroneous on other points. If a
man denies that Christ obeyed the precept of the law for us, it is almost
certain that he will deny that he bore the curse or penalty of the law in
our stead. Nor is it known that any sound writer has ever rejected the
doctrine, which sober divines have always understood to be involved in the
active and passive obedience of Christ.
Owen says: "There is no other way whereby the original,
immutable law of God may be established, and fulfilled with respect unto us,
but by the imputation of the perfect obedience and righteousness of Christ,
who is the end of the law for righteousness unto all that do believe."
Indeed he enters into a formal argument in defense of "the imputation of the
active obedience or righteousness of Christ unto us, as an essential part of
that righteousness whereon we are justified before God. If it were necessary
that the Lord Christ, as our surety should undergo the penalty of the law
for us, or in our stead, because we all have sinned; then it was necessary
also, that as our surety he should yield obedience unto the preceptive part
of the law for us also: and if the imputation of the former be needful for
us unto our justification before God, then is the imputation of the latter
also necessary unto the same end and purpose." "And as we are no more able
of ourselves to fulfill the law, in a way of obedience, than to undergo the
penalty of it, so as that we may be justified thereby; so no reason can be
given, why God is not as much concerned in honor and glory, that the
preceptive power and part of the law be complied withal, by perfect
obedience, as that the sanction of it be established by undergoing the
penalty of it."
That Charnock held the same doctrine is very clear; for
in extolling the work of the Mediator, he thus dwells on "His obedience to
his Father. It is a signal testimony given him, that he was obedient even to
the death of the cross. Phil. 2:8. The sharper then his circumstances were
upon the cross, the more illustrious his obedience was. The luster of
obedience is seen in engaging upon command with the most affrighting
difficulties." He subsequently dwells at length on the sufferings of Christ.
Leighton speaking on 1 Cor. 1:30, "he is made of God unto us righteousness,"
says: "This doubtless is meant of the righteousness by which we are
justified before God; and as he is made this to us, applied by faith, his
righteousness becomes ours. That exchange made, our sins are laid over on
him, and his obedience put upon us."
Thomas Boston says that Christ's obedience to the law for
his people included "these three following things:
1. That he, as the second ADAM, should obey the whole
law, in the name of those he represented. This was a debt owing by them all,
and was required of them, by the law, as a condition of life." "It was
provided, that Christ, as their representative, should give obedience to the
whole law for them; that both tables of the law, and each command of each
table, should have the due obedience from him; that the law being laid
before him, in its spirituality and full extent, he should fully answer it,
in internal and external obedience, in his mind, will and affections, in
thought, word and deed: that he should conform himself to the whole natural
law, and to all divine institutions, ceremonial or political, so as to be
circumcised, keep the Passover, to be baptized, to be a servant or subject
to rulers, pay tribute to whom it was due, and the like. [In fact the very
reason Christ gave for being baptized was that "thus it becomes us to
fulfill all righteousness."]
2. "That every part of that obedience should be carried
to the highest pitch and degree. This the law required of them, as a
condition of life.
3. Lastly, that all this should be continued to the end,
without the least failure in parts, or degrees of obedience. This also was a
condition of life."
It was agreed that the second ADAM should, in the name of
those he represented, 'continue in all things, written in the book of the
law to do them' even to the end. All which he did accordingly fulfill, being
'obedient unto death.' Phil. 2:8.
Ridgley says: "Satisfaction must bear some similitude, or
resemblance, as to the matter of it, to that debt which was due from those
for whom it was to be given. Here we must consider what was the debt due
from us, for which a demand of satisfaction was made; this was twofold:
1st. A debt of perfect and sinless obedience,
whereby the glory of God's sovereignty might be secured, and the honor of
his law maintained. This debt it was morally impossible for man to pay,
after his fall; for it implies a contradiction to say that a fallen creature
can yield a sinless obedience; nevertheless it was demanded of us, though
fallen; for the obligation could not be disannulled by our disability to
perform it.
2ndly. There was a debt of punishment, which we
were liable to, in proportion to the demerit of sin, as the result of the
condemning sentence of the law, which threatened death for every
transgression and disobedience. Now, to be satisfaction to the justice of
God, it must have these ingredients in it."
Dr. A. Alexander says: "By the righteousness of Christ,
we mean all that he did and suffered to satisfy the broken law of God, for
those whose salvation he undertook to secure. It has been shown that the law
has a double demand upon us, both of which must be satisfied before a
sentence of justification can righteously be pronounced." The "double
demand" here spoken of is explained to be obedience to the precept, and
endurance of the penalty of the law. Indeed so precious is the doctrine of
the full and perfect obedience of Christ, both in doing and suffering, in
meeting the demands of both the precept and the penalty of the law, that in
experience no enlightened mind can rest satisfied until it is assured of the
truth of the positions here maintained.
Some indeed object and say Christ's obedience to the
precept of the law was due from him for himself, his human nature being
under natural and indissoluble obligations to holiness. It is indeed true
that Christ's human nature was bound for itself after being in existence to
obey the law. And so was Adam, in the garden of Eden. Yet if he had stood
faithful to the end of his probation, his obedience would have been counted
not only for himself but for us also. So the obedience of Christ not only
caused the Father to say "This is my beloved Son in whom I am well pleased,"
but also for his sake to promise eternal life to as many as are found in
him, clothed with his righteousness.
Besides the person of the Mediator was constituted of a
divine and a human nature. In his divine nature he was the lawgiver, the
Lord of the Sabbath day, and the King universal. This gave to his obedience
both to the precept and penalty of the law, a value transcending all our
conceptions of merit as obtained even by angels who never sinned. This is
the very doctrine of the Scriptures. The reader has already had the
interpretation of Charnock and Boston of the phrase "obedient unto death."
Phil. 2:8. Ridgley interprets the phrase the same way, namely, to signify
Christ's active obedience, even in dying. That this is the correct mode of
interpreting the text has long been held by the Church of God. The same
doctrine is clearly taught by Paul in Romans 5:12-19. There our
justification is clearly stated to be 'by the obedience of one,' by the
righteousness of one."
If Christ's "obedience," in Romans 5 has any meaning, it
is the opposite of Adam's "disobedience." Christ's "righteousness" is the
opposite of Adam's "offence." If Christ's obedience means simply his death,
then Adam's disobedience means simply his life. If Christ's righteousness
includes nothing but his suffering on the cross, Adam's offence must be that
he did not suffer for us. In fine, no more unwarrantable liberties are taken
with God's word than by the enemies of the doctrine of Christ's active
obedience. In Gal. 4:4, 5, Paul says: "God sent forth his Son, made of a
woman, made under the law, to redeem those who were under the law."
A law consists of two parts:
1. a precept, a rule to be followed;
2. a penalty for the transgressor.
Now, was Jesus Christ made under the precept only, or the
penalty only? One errorist will perhaps say one thing, and another a
different thing. Some very bold heretics will deny that he was placed either
under the precept or the penalty for us; but from the days of Paul to the
present the Church of God has held that Christ was made under both the
precept and the penalty of the law for us. Indeed it is well worthy of
notice that as error never stops of its own accord, as its nature is to sink
lower and lower耀o it is very common, yes, almost universal to find those,
who object to Christ's active obedience soon subverting all his
righteousness, and even denying that he bore the penalty of the law for us,
and contending that even his death was but a show of what God could do when
he chose to express his indignation against his well beloved Son. But of
Christ's death, and the atonement thereby made the next chapter will treat.