Commentary on Romans; Systematic Theology

It is not however only in the typical services of the old economy that this great doctrine was set forth in the Hebrew Scriptures. In the fifty-third chapter of Isaiah this doctrine is presented with a clearness and copiousness which have extorted assent from the most unwilling minds. The prophet in that chapter not only foretells that the Messiah was to be a man of sorrows; not only that He was to suffer the greatest indignities and be put to a violent death; not only that these sufferings were endured for the benefit of others; but that they were truly vicarious, i.e., that He suffered, in our stead, the penalty which we had incurred, in order to our deliverance. This is done not only in those forms of expression which most naturally admit of this interpretation, but in others which can, consistently with usage and the analogy of Scripture, be understood in no other way. To the former class belong such expressions as the following, "He hath borne our griefs, and carried our sorrows." Our griefs and our sorrows are the griefs and sorrows which we deserved. These Christ bore in the sense of enduring, for He carried them as a burden. "He was wounded for our transgressions, he was bruised for our iniquities." "With his stripes we are healed." "For the transgression of my people was he stricken." These phrases might be used of the sufferings of a patriot for his country, of a philanthropist for his fellow-men, or of a friend for those dear to him. That they however are most naturally understood of vicarious suffering, can hardly be denied, And that they were intended by the Spirit of God to be so understood, is plain by their being intermingled with expressions which admit of no other interpretation. To this class belong the following clauses: First, "the chastisement (or punishment) of our peace was upon him." That is, the punishment by which our peace was secured. Of this clause Delitzsch, one of the very first of living Hebraists, says,¹ "Der Begriff der poena vicaria kann hebräisch gar nicht schärfer ausgedrückt werden als in jenen Worten." "The idea of vicarious punishment cannot be more precisely expressed in Hebrew than by those words." Secondly, it is said, "The Lord hath laid on him (caused to fall, or, cast on him) the iniquity of us all." We have already seen that this is the language used in the Old Testament to express the transfer of the guilt of the offender to the victim slain in his stead. They have a definite Scriptural meaning, which cannot be denied in this case without doing open violence to admitted rules of interpretation. "If," says Dr. J. Addison Alexander,² "vicarious suffering can be described in words, it is so described in these two verses;" i.e., the verses in which this clause occurs. Thirdly, it is said of the Messiah that He made, or was to make "his soul an offering for sin." The Hebrew word is 'sm, guilt, debt; and then an offering which bears guilt and expiates it. It is the common word in the Levitical law for "trespass offering." Michaelis in his marginal annotations, remarks on this word (Isaiah liii. 10), "Delictum significat, ut notet etiam sacrificium, cui delictum imputatum est. Vide passim, inprimis Lev. iv. 3; v. 6, 7, 16; vii. 1, etc., etc..... Recte etiam Raschi ad h. 1. Ascham,' inquit, significat satisfactionem, seu lytron, quod quis alteri exsolvit, in quem deliquit, Gallice, Amande, i.e. mulcta.'" The literal meaning of the words, therefore, is, His soul was made a satisfaction for sin. Fourthly, it is said, "My righteous servant shall justify many; for he shall bear their iniquities." "He was numbered with the transgressors, and he bare the sin of many." It has already been shown that to "bear sin" never means to sanctify, to effect a moral change by removing the power and pollution of sin, but uniformly, in the sacrificial language of the Bible, to bear the guilt or penalty for sin.

Passages of the Hew Testament in which the Work of Christ is set forth as Sacrifice.

In Romans iii. 25, it is said, He was set forth as "a propitiation through faith in his blood." The word here used is hilasterion, the neuter form of the adjective hilasterios ("propitiatory, expiatory") used substantively. It therefore means, as Robinson and other lexicographers define it, and as the great body of interpreters explain it, "an expiatory sacrifice." The meaning of the word is determined by the context and confirmed by parallel passages. The design of setting forth Christ as a hilasterion was precisely that which an expiatory sacrifice was intended to accomplish, namely, to satisfy justice, that God might be just in the forgiveness of sin. And the dikaiosune of God manifested in the sacrifice of Christ, was not his benevolence, but that form of justice which demands the punishment of sin. "It is a fundamental idea of Scripture," says Delitzsch, "that sin is expiated (ykpr) by punishment, as murder by the death of the murderer."³ Again, "Where there is shedding of blood and of life, there is violent death, and where a violent death is (judicially) inflicted, there there is manifestation of vindicatory justice, der strafenden Gerechtigkeit."⁴ In like manner, in Romans viii. 3, the Apostle says, God sent his Son as a sin offering (peri hamartias, which in Hellenistic Greek means an offering for sin, Hebrews x. 6), and thereby condemned sin in the flesh, that is, in the flesh or person of Christ. And thus it is that we are justified, or the righteousness of the law is fulfilled in us. The same Apostle, in Galatians i. 4, says that Christ "gave himself for our sins." That is, He gave Himself unto death as a sacrifice for our sins that He might effect our redemption. Such is the plain meaning of this passage, if understood according to the established usage of the Scripture. "The idea of satisfaction," says Meyer, on this passage, "lies not in the force of the preposition [huper] but in the nature of the transaction, in dem ganzen Sachverhältniss." In Ephesians v. 2, it is said Christ gave "himself for us, an offering and a sacrifice to God for a sweet-smelling savour." His offering was a sacrifice (thusian). His blood was shed as an expiation. The question, says Meyer, whether Christ is here represented as a sin offering, "is decided not so much by huper hemon as by the constant New Testament, and specially the Pauline, conception of the death of Christ as a hilasterion." Hebrews ix. 14, is especially important and decisive. The Apostle, in the context, contrasts the sacrifices of the law with that of Christ. If the former, consisting of the blood of irrational animals, nothing but the principle of animal life, could avail to effect external or ceremonial purification, how much more shall the blood of Christ, who was possessed of an eternal spirit, or divine nature, and offered Himself without spot unto God, avail to the purification of the conscience, i.e., effect the real expiation of sin. The purification spoken of in both members of this comparison, is purification from guilt, and not spiritual renovation. The Old Testament sacrifices were expiatory and not reformatory, and so was the sacrifice of Christ. The certain result and ultimate design in both cases was reconciliation to the favour and fellowship of God; but the necessary preliminary condition of such reconciliation was the expiation of guilt. Again, toward the end of the same chapter, the Apostle says that Christ was not called upon to "offer himself often,... for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." The offering which He made was Himself. Its design and effect were to put away sin; i.e., to put away sin as was done by expiatory sacrifices. This is confirmed by what follows. Christ came the first time "to bear the sins of many;" He is to come the second time "without sin," without that burden which, on his first advent, He had voluntarily assumed. He was then burdened with our sins in the sense in which the ancient sacrifices bore the sins of the people. He bore their guilt; that is, he assumed the responsibility of making satisfaction for them to the justice of God. When He comes the second time, it will not be as a sin offering, but to consummate the salvation of his people. The parallel passage to this is found in 2 Corinthians v. 21: "He hath made him to be sin for us who knew no sin," The design of the Apostle is to explain how it is that God is reconciled unto the world, not imputing unto men their trespasses. He is free thus to pardon and treat as righteous those who in themselves are unrighteous, because for us and in our stead He who was without sin was treated as a sinner. The sense in which Christ was treated as a sinner is, says Meyer, in loco "in dem er nämlich die Todesstrafe erlitt, in that he suffered the punishment of death." Here again the idea of the poena vicaria is clearly expressed.

In Hebrews x. 10, we are said to be "sanctified through the offering of the body of Jesus Christ once for all." The word hagiazein, here rendered sanctify, means to cleanse. Sin is, in Scripture, always regarded as a defilement in both its aspects of guilt and moral turpitude. As guilt, it is cleansed by blood, by sacrificial expiation, as defilement, by the renewing of the Holy Ghost. Which kind of purification is intended is determined in each case by the context. If the purification is effected by sacrifice, by the blood or death of Christ, then the removal of guilt is intended. Hence, all the passages in which we are said to be saved, or reconciled unto God, or purified, or sanctified by the blood or death of Christ, must be regarded as so many assertions that He was an expiatory sacrifice for sin. In this passage the meaning of the Apostle cannot be mistaken. He is again contrasting the sacrifices of the Old Testament with that of Christ. They were ineffectual, the latter was of sovereign efficacy. "Sacrifice and offering thou wouldest not, but a body hast thou prepared me. Lo, I come to do thy will." By which will, i.e., by the execution of this purpose of sending his incarnate Son, we are cleansed by the one offering up of his body. The ancient sacrifices, he says (verse 11), had to be constantly repeated. "But this man, after he had offered one sacrifice for sins, forever sat down on the right hand of God." "For by one offering he hath perfected forever (teteleioken, brought to the end contemplated by a sacrifice) them that are sanctified," i.e., cleansed from guilt. That sacrificial cleansing is here intended is plain, for the effect of it is pardon. "Their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin." And in verse 26, we are taught that for those who reject the sacrifice of Christ there remains "no more sacrifice for sins; but a certain fearful looking for of judgment." It was pardon, therefore, founded upon the expiation of sin, that was secured by the sacrifice of Christ. And this is declared to be the only possible means by which our guilt can be removed, or the justice of God satisfied. It is to be always borne in mind, however, that the end of expiation is reconciliation with God, and that reconciliation with God involves or secures conformity to his image and intimate fellowship with Him. The ultimate design of the work of Christ is, therefore, declared to be to "bring us to God;" to "purify unto himself a peculiar people zealous of good works." The removal of guilt by expiation is, however, constantly set forth as the absolutely essential preliminary to this inward subjective reconciliation with God. This is a necessity, as the Scriptures teach, arising out of the nature of God as a holy and just Being.

What Paul teaches so abundantly of the sacrificial death of Christ is taught by the Apostle John (First Epistle, ii. 2). Jesus Christ "is the propitiation for our sins; and not for ours only, but also for the sins of the whole world." The word here used is hilasmos, propitiation, expiation; from "hilaskomai, to reconcile one's self to any one by expiation, to appease, to propitiate." And in chapter iv. 10, it is said, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." The inconsistency between love, and expiation or satisfaction for sin, which modern writers so much insist upon, was not perceived by men who spoke as they were moved by the Holy Ghost. In chapter i. 7, this same Apostle says, "The blood of Jesus Christ his Son cleanseth us from all sin." To cleanse, katharizein, kathairein, katharismon poiein, hagiazein, louein (Revelation i. 5) are established sacrificial terms to express the removal of the guilt of sin by expiation.

The above are only a part of the passages in which our blessed Lord is, in the New Testament, set forth as a sin offering, in the Scriptural sense of that term. What is thus taught is taught by other forms of expression which imply the expiatory character of his death, or his priestly function of making satisfaction for sin. Thus in Hebrews ix. 28, it is said, "Christ was once offered to bear the sins of many." This is a quotation from Isaiah liii. 12, where the same word is used in the Septuagint that the Apostle here employs. The meaning of the Scriptural phrase "to bear sin" has already been sufficiently discussed. Robinson, who will not be suspected of theological bias, defines, in his "Greek Lexicon," the word in question (anaphero) in the formula anenenkein tas hamartias hemon, "to bear up our sins, to take upon oneself and bear our sins, i.e., to bear the penalty of sin, to make expiation for sin." This is the sense in which the sacrifices of old were said to bear the sins of the people, and in which it was said that one man, in God's dealings with his theocratic people, should not bear the sins of another. Delitzsch, on Hebrews ix. 28, says,⁵ "This assumption of the sufferings which the sins of men had caused, into fellowship with whom He had entered, this bearing as a substitute the punishment of sins not his own, this expiatory suffering for the sins of others, is precisely what anenenkein amartias pollon in this passage means, and is the sense intended in the Italic and Vulgate versions; ad multorum exhaurienda peccata.'" He quotes with approbation the comment of Seb. Schmidt: "Quia mors in hominibus poena est, Christus oblatus est moriendo, ut morte sua portaret omnium hominum peccata h. e. omnes peccatorum poenas exæquaret satisfaciendo."⁶

Nearly the same language is used by the Apostle Peter (First Epistle, ii. 24). "Who his own self bare our sins in his own body on the tree." Whether anaphero here means sufferre, to bear or endure, or sursum ferre, to carry up, the sense is the same. Only the figure is altered. Christ bore the guilt of our sins. This is the burden which He sustained; or which He carried up with Him when He ascended the cross. In the parallel passage in Isaiah liii. 11, evidently in the Apostle's mind, the words are in the Septuagint, tas hamartias auton autos anoisei, where in Hebrew ysbl is used, which appears decisive in favour of the rendering in our version, He "bare our sins," as svl always means to bear as a burden. As to the doctrinal meaning of this passage commentators of almost all classes agree. Wahl, in his "Lexicon," on the word anaphero referring to this place, makes it mean "peccatorum poenam et reatum ultro in se suscipit." Bretschneider (Rationalist) thus defines the word, "attollo et mihi impono, i.e., impositum mihi porto, tropice de poenis: poenam susceptam luo; Heb. ix. 28..... Vide etiam Num. xiv. 33, anoisousi ten porneian humon, poena vestræ perfidiæ illis persolvenda est." Wegscheider, the chief of the systematic theologians among the Rationalists,⁷ referring to this passage, 1 Peter ii. 24, says that almost all the New Testament writers regard the death of Christ "tanquam [mortem] expiatoriam, eandemque vicariam, velut poenam peccatorum hominum omnium ab ipso susceptam, etc." Calvin does not go beyond these Rationalists; his comment is, "Sicuti sub lege peccator, ut reatu solveretur, victimam substituebat suo loco: ita Christus maledictionem peccatis nostris debitam in se suscepit, ut ea coram Deo expiaret. Hoc beneficium sophistæ in suis scholis, quantum possunt, obscurant."

Another form of expression used by the sacred writers clearly teaches the expiatory character of Christ's work. Under the old economy, the great function of the high priest was to make expiation for sin, and thereby restore the people to the favour of God, and secure for them the blessings of the covenant under which they lived. All this was typical of Christ and of his work. He came to save his people from their sins, to restore them to the favour of God, and to secure for them the enjoyment of the blessings of the new and better covenant of which He is the mediator. He, therefore, assumed our nature in order that He might die, and by death effect our reconciliation with God. For as He did not undertake the redemption of angels, but the redemption of man, it was the nature of man that He assumed. He was made in all things like unto his brethren, that He might be a merciful and faithful high priest in things pertaining to God, eis to hilaskesthai tas hamartias tou laou, to make expiation for the sins of the people. The word hilaskomai (or exilaskomai) is the technical word in Hellenistic Greek to express the idea of expiation. In common Greek, the word means propitium reddere, and in the passive form it is used in this sense in the Septuagint as in Psalm lxxix. 9. But in the middle and deponent form followed by the word sins in the accusative, it always expresses the act by which that in sin is removed which hinders God from being propitious. This is the precise idea of expiation. Hence the word is so constantly rendered in the Vulgate by expiare, and is in Greek the rendering of kpr. Hence Christ as He who renders God propitious to us is called the hilasmos peri ton hamartion hemon in 1 John ii. 2, and hilasterion in Romans iii. 25.

Still another form in which the doctrine of expiation is taught is found in those passages which refer our reconciliation to God to the death of Christ. The Greek word used to express this idea in Romans v. 10; 2 Corinthians v. 18, 19, 20, is katallassein, to exchange, or to change the relation of one person to another, from enmity to friendship. In Ephesians ii. 16; Colossians i. 20, 21, the word used is apokatallattein, only an intensive form, to reconcile fully. When two parties are at enmity a reconciliation may be effected by a change in either or in both. When, therefore, it is said that we are reconciled to God, it only means that peace is restored between Him and us. Whether this is effected by our enmity towards Him being removed, or by his justice in regard to us being satisfied, or whether both ideas are in any case included, depends on the context where the word occurs, and on the analogy of Scripture. In the chief passage, Romans v. 10, the obvious meaning is that the reconciliation is effected by God's justice being satisfied, so that He can be favourable to us in consistency with his own nature. This is plain, —

1. Because the means by which the reconciliation is effected is "the death of his Son." The design of sacrificial death is expiation. It would be to do violence to all Scriptural usage to make the proximate design and effect of a sacrifice the removal of the sinner's enmity to God.

2. "Being reconciled by the death of his Son," in verse 10, is parallel to the clause "being justified by his blood" in verse 9. The one is exchanged for the other, as different forms of expressing the same idea. But justification is not sanctification. It does not express a subjective change in the sinner. And, therefore, the reconciliation here spoken of cannot express any such change.

3. Those reconciled are declared to be echthroi, in the passive sense of the word, "those who are the objects of God's just displeasure." They are guilty. Justice demands their punishment. The death of Christ, as satisfying justice, reconciles God to us; effects peace, so that we can be received into favour.

4. What is here taught is explained by all those passages which teach the method by which the reconciliation of God and man is effected, namely, by the expiation of sin. Meyer, on this passage, says, "katellagemen and katallagentes must of necessity be understood passively: ausgesöhnt mit Gott, atoned for in the sight of God, so that he no longer is hostile to us; he has said aside his anger, and we are made partakers of his grace and favour." The same doctrine is taught in Ephesians ii. 16. "That he might reconcile both unto God in one body by the cross." Here again the reconciliation of God with man is effected by the cross or death of Christ, which, removing the necessity for the punishment of sinners, renders it possible for God to manifest towards them his love. The change is not in man, but, humanly speaking, in God; a change from the purpose to punish to a purpose to pardon and save. There is, so to speak, a reconciliation of God's justice and of his love effected by Christ's bearing the penalty in our stead. In 2 Corinthians v. 18, it is said, God "hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation." This does not mean that God changed our heart, and made us love Him, and appointed the Apostle to announce that fact. It can only mean that through Christ, through what He did and suffered for us, peace is restored between God and man, who is able and willing to be gracious. This is the gospel which Paul was commissioned to announce, namely, as follows in the next verse, God is bringing about peace; He was in Christ effecting this peace, and now is ready to forgive sin, i.e., not to impute unto men their trespasses; and therefore the Apostle urges his readers to embrace this offer of mercy, to be reconciled unto God; i.e., to accept his overture of reconciliation. For it has a sure foundation. It rests on the substitution and vicarious death of Christ. He was made sin for us, that we might be made the righteousness of God in Him. It is impossible, therefore, that the reconciliation of which the Apostles speak as effected by the cross or death of Christ, should, in its primary and main aspect, be a subjective change in us from enmity to the love of God. It is such a reconciliation as makes God our friend; a reconciliation which enables Him to pardon and save sinners, and which they are called upon most gratefully to embrace.

It is clearly, therefore, the doctrine of the New Testament, that Jesus Christ our Lord saves his people by acting for them the part of a priest. For this office He had all the requisite qualifications; He was thereto duly appointed, and He performed all its functions. He was an expiatory sacrifice for the sins of men. He is not only repeatedly declared to be a sin offering in the Old Testament sense of that term; but He is said to have borne our sins; to have made expiation for the sins of the people; and to have reconciled us, who were the just objects of the divine wrath, to God by his death, by his cross, by the sacrifice of Himself. These representations are so frequent; they are so formally stated, so illustrated, and so applied, as to render them characteristic. They constitute the essential element of the Scriptural doctrine concerning the method of salvation.

There is a third class of passages equally numerous and equally important. Christ is not only set forth as a Priest and as a sacrifice, but also as a Redeemer, and his work as a Redemption. Redemption is deliverance from evil by the payment of a ransom. This idea is expressed by the words apolutrosis, from lutron, and the verbs lutros, agorazo (to purchase), and exagorazo (to buy from, or deliver out of the possession or power of any one by purchase). The price or ransom paid for our redemption is always said to be Christ himself, his blood, his death. As the evils consequent on our apostasy from God are manifold, Christ's work as a Redeemer is presented in manifold relations in the word of God.

1. The first and most obvious consequence of sin, is subjection to the penalty of the law. The wages of sin is death. Every sin of necessity subjects the sinner to the wrath and curse of God. The first step, therefore, in the salvation of sinners, is their redemption from that curse. Until this is done they are of necessity separated from God. But alienation from Him of necessity involves both misery and subjection to the power of sin. So long as men are under the curse, they are cut off from the only source of holiness and life. Such is the doctrine taught throughout the Bible, and elaborately in Romans, chapters vi. and vii. In effecting the salvation of his people, Christ "redeemed them from the curse of the law," not by a mere act of sovereignty, or power; not by moral influence restoring them to virtue, but by being "made a curse for them." No language can be plainer than this. The curse is the penalty of the law. We were subject to that penalty. Christ has redeemed us from that subjection by being made a curse for us. (Galatians iii. 13.) That the infinitely exalted and holy Son of God should be "accursed" (epikataratos), is so awful an idea, that the Apostle justifies the use of such language by quoting the declaration of Scripture, "Cursed is every one that hangeth on a tree." Suffering, and especially the suffering of death, judicially inflicted on account of sin, is penal. Those who thus suffer bear the curse or penalty of the law. The sufferings of Christ, and especially his death upon the cross, were neither calamities, nor chastisements designed for his own good, nor symbolical or didactic exhibitions, designed to illustrate and enforce truth, and exert a moral influence on others; these are all subordinate and collateral ends. Nor were they the mere natural consequences of his becoming a man and subjecting Himself to the common lot of humanity. They were divine inflictions. It pleased the Lord to bruise Him. He was smitten of God and afflicted. These sufferings were declared to be on account of sin, not his own, but ours. He bore our sins. The chastisement of our peace was on Him. And they were designed as an expiation, or for the satisfaction of justice. They had, therefore, all the elements of punishment, and consequently it was in a strict and proper sense that He was made a curse for us. All this is included in what the Apostle teaches in this passage (Gal. iii. 13), and its immediate context.

2. Nearly allied to this mode of representation are those passages in which Christ is said to have delivered us from the law. Redemption from bondage to the law includes not only deliverance from its penalty, but also from the obligation to satisfy its demands. This is the fundamental idea of Paul's doctrine of justification. The law demands, and from the nature of God, must demand perfect obedience. It says, Do this and live; and, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." No man since the fall is able to fulfil these demands, yet He must fulfil them or perish. The only possible method, according to the Scriptures, by which men can be saved, is that they should be delivered from this obligation of perfect obedience. This, the Apostle teaches, has been effected by Christ. He was "made under the law to redeem them that were under the law." (Gal. iv. 4, 5.) Therefore, in Romans vi. 14, he says to believers, "Ye are not under the law, but under grace." And this redemption from the law in Romans vii. 4, is said to be "by the body of Christ." Hence we are justified not by our own obedience, but "by the obedience" of Christ. (Rom. v. 18, 19.) Redemption in this case is not mere deliverance, but a true redemption, i. e., a deliverance effected by satisfying all the just claims which are against us. The Apostle says, in Galatians iv. 5, that we are thus redeemed from the law, in order "that we might receive the adoption of sons"; that is, be introduced into the state and relation of sons to God. Subjection to the law, in our case, was a state of bondage. Those under the law are, therefore, called slaves, douloi. From this state of bondage they are redeemed, and introduced into the liberty of the sons of God. This redemption includes freedom from a slavish spirit, which is supplanted by a spirit of adoption, filling the heart with reverence, love, and confidence in God as our reconciled Father.

3. As deliverance from the curse of the law secures restoration to the favour of God, and as the love of God is the life of the soul, and restores us to his image, therefore in redeeming us from the curse of the law, Christ redeems us also from the power of sin. "Whosoever committeth sin," saith our Lord, "is the servant (the slave) of sin." This is a bondage from which no man can deliver himself. To effect this deliverance was the great object of the mission of Christ. He gave Himself that He might purify unto Himself a peculiar people zealous of good works. He died, the just for the unjust, that He might bring us unto God. He loved the Church and gave Himself for it, that He might present it unto Himself a glorious Church, without spot or wrinkle or any such thing. This deliverance from sin is a true redemption. A deliverance effected by a ransom, or satisfaction to justice, was the necessary condition of restoration to the favour of God; and restoration to his favour was the necessary condition of holiness. Therefore, it is said, Galatians i. 8, Christ "gave Himself for our sins, that He might deliver us (exeletai) from this present evil world." Titus ii. 14, "Who gave himself for us that he might redeem us from all iniquity." 1 Peter i. 18, 19, "Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot." Deliverance by sacrifice was deliverance by ransom. Therefore, here as elsewhere, the two modes of statement are combined. Thus our Lord in Matthew xx. 28, Mark x. 45, says, "The Son of Man came.... to give his life a ransom for many (anti, not merely huper, pollon)." The idea of substitution cannot be more definitely expressed. In these passages our deliverance is said to be effected by a ransom. In Matthew xxvi. 28, our Lord says that his blood was "shed for many for the remission of sins." Here his death is presented in the light of a sacrifice. The two modes of deliverance are therefore identical. A ransom was a satisfaction to justice, and a sacrifice is a satisfaction to justice.