« PreviousContinue »
other such design is mentioned by Schwartze as being inferable from the New Testament, viz. to weaken and destroy, especially in the minds of his disciples, their erroneous Jewish ideas relative to a temporal kingdom to be erected by the Messiah. In refutation of the hypothesis, that the object of the atonement last mentioned was its chief object, Lang remarks, “ The death of Jesus did not destroy the worldly expectations of his disciples; they continued unimpaired at his resurrection. Acts 1: 6. And the fact that they relinquished those temporal views, and adopted nobler views of the Messiah, after the Saviour had left them and had gone to his father, resulted from the circumstance, that they received particular instructions from that Holy Spirit (the Comforter), whom the Saviour promised to send to
1 Sup. cit. p. 66, 80.
2 Flatt's Mag. No. 6, p. 61. See also Henke's Lineamenta institutionum fidei christianae, 1795, p. 169.
OF THE REDEEMER.
OF THE WORKS OF THE REDEEMER AS LORD
OVER ALL THINGS.
DISCUSSION OF THE SUBJECT IN GENERAL.
$94. In his state of exaltation also, Jesus is engaged in accomplishing
the salvation of men. Although the work of Jesus on earth has been accomplished, the welfare of the human family continues still to be the object of his attention(1). He is now engaged in the farther accomplishment of the scheme of salvation devised by God, Is. 53: 10. He exercises the right which he purchased by his obedience even unto death, the right (2) to bestow salvation upon man, who not only did not merit happiness, but who even deserved the highest misery. He regards it as an occupation not unworthy of his present exalted station (3), to indulge those feel
ings of compassion for the human family, which his own experience tended to render still more acute, and to exert his omnipotent, providential protection in the advancement of their welfare (4).
1. Agency of Jesus in his state of exaltation.- 1 John 2:1, we have (a Comforter) an advocate with the Father, Jesus Christ. Rom. 8: 34, Christ is at the right hand of God, who also maketh intercession (evtuyMavei) for us. Heb. 7: 25, he is able to save unto the end (forever) them that come unto God by him, ever living to make intercession for them (evtVYXAVELV υπερ αυτων). The expression εντυγχανειν to make intercession, indicates, that since Jesus has been raised from the dead, he is sitting at the right hand of God, and engaged for the benefit of man (útep viuwv 1 John 2:1. The opposite is evtvYXAVELV nata tivos. Rom. 11: 2.) that not only his life and his death, but also his government as God, is beneficial to the interests of
It also indicates, that as Jesus is risen from the dead (Rom. 5: 9), and shall live forever, his salutary exertions for our welfare are not confined to his life on earth, but are continued in the other world, ODŠELV; that his present residence with God in heaven is devoted to the advancement of our welfare. Heb. 9: 24. 6: 20. Comp. $ 86. Ill. 1.
Morus has collected the various explanations of the passages in which evtEVELS UNEO nuov intercession for us, is attributed to Christ. He observes that evtVYXAVELv tivi to intercede for any one, has the general signification, to labour (in any way) in conjunction with another, in the promotion of an object; and he endeavours to show that εντυγχανειν υπερ αυτων, in Ηeb. 7: 25, is synonymous with owšelv immediately preceding it. The general idea of the passage would therefore be “that Jesus is
still, at the present day, the Author of our salvation, and will continue to be so forever.”
II. His legal right to save sinners.—The just Governor of the universe (Heb. 7:2, Baotlevs dixaloouuns), before his entrance on the government of the world, made provision, that the honour of the law, according to which he dispensed rewards and punishments, should not be violated, but on the other hand rather promoted, by the work of redemption, and by the mercy which, for special reasons, he extended to the family of man. This he accomplished by his own personal obedience and by voluntarily suffering the punishment of our sins. In order to maintain the honour of the divine laws, which was so important to the future Ruler of the world, the right to bestow salvation on men was given him on the condition that he should take upon himself the punishment due to them.”
III. Dignity of Jesus.—The dignity of Jesus is evident from the fact, that by virtue of it he is enabled to extend relief to men, and from the circumstance that he is, at the same time, Priest and King. Hence he is called “King of peace,” (Baoulevs sionns, bap i. q. 1922, as is remarked in the Dissert. de sensu histor.), i. e. a king who is author of salvation. He is called, in Heb. 6: 20, “priest according to the order of Melchisedek, that is, Priest and King.
Δοξη και τιμη εστεφανωμενος-αρχηγος σωτηρίας. Acts 5: 31. Heb. 5: 9. 2: 10. comp. v. 9. “The great honour of being Author of salvation to his brethren, belonged to the exaltation of Jesus, τελειωσις.23
IV. Administration of Christ for the benefit of his people.
1 De notionibus universis in theologia Dissert. Vol. I. p. 298 &c.
Luke 1: 33. Heb. 7: 24–28. On the passage 1 Cor. 15: 24 -28, see the Dissert. de notione regni coelestis, p. 19. Compare 42. I. 10. $ 83. Ill. 11.
The happiness which Jesus derives from the welfare of his peo
ple, constitutes part of his reward.
Jesus will forever continue to feel the most ardent desire for the welfare of his people (1); and in the accomplishment of this desire, he finds the reward of his obedience. Hence, it is evident that the residence of Jesus in heaven must be beneficial to the interests of his people. The happiness which he is himself to enjoy, is connected with the welfare of mankind, who are so dear to him. He is beloved (2) and honoured (3) when his friends are honoured and beloved. It is on his account, that those who strive after holiness, are pleasing to God (4), notwithstanding their imperfections ; it is through his influence, that they may now pour out their supplications with confidence, for the aid of heaven (5).
I. The desire of Jesus for the welfare of his people—John 10: 14–28. 14: 21. 15: 10. 17: 24. Rom. 8: 34, who shall separate us from the love of Christ ? Heb. 7: 25. 4: 15.
II. How Jesus is beloved.—John 17: 23, 26, thou hast loved them as thou hast loved me. 14:21, 23. 16:27, the Father loveth you, because ye have loved me. 3:35. Compare $ 87. Ill. 7.