"kissed" #13; To Make this Atonement Christ became the Substitute of those whom He Came to Save.

"In order to make this atonement
Christ became the substitute of those whom he came to save.

"Here, also, we may refer to the position in this respect occupied by the offering under the Mosaic laws, as well as to the general notion of sacrifice.

"The language of Job 1:1-5 indicates that he recognized the fact that substitutes might be put, and would be accepted in the place of those who were guilty of offences to God.

"And this may be taken as evidence of the usually received opinion before the segregation of Israel, as well as of that among the Gentiles subsequent to that event.

"But the declarations of God as to the Levitical sacrifices and the method of their observance exhibit this more clearly.

"In the first chapter of Leviticus God gives to Moses directions, as to the offering of sacrifices by the people: among other things he says, verse 4, of the individual making the offering;

"He shall lay his hand upon the head of the burnt offering;
and it shall be accepted for him to make atonement for him."

"This is the substitution of the victim.

"We have in Leviticus 10:17, where Moses blames Eleazar and Ithamar, the sons of Aaron, for neglecting to eat the sin offering, the declaration of the substitution which took place in the priest.

Christ bore both offices.

"Wherefore have ye not eaten the sin offering
in the place of the sanctuary, seeing it is most holy,
and He hath given it you to bear the iniquity of the congregation,
to make atonement for them before the Lord?"

"Both these cases are mentioned to show that there was a substitution of the priest, and one of the victim.

"It was in the latter sense that Christ
bore the sins of the people and made atonement.

"The account of the scape goat, in Leviticus 16:20-22, furnishes another instance of substitution, which, as another use will be made of it, is not referred to here at length.

"It is, however, a signal example of such a substitution, as put an animal in the place of Israel, and made him, as their substitute, to bear their iniquities.

"These declarations of the substitution of the victim are numerous in Exodus and Leviticus, and are referred to in all the Mosaic books.

"They, therefore, made familiar to the Jewish people the notion of substitution, and impressed upon them the need of a victim, for the making of atonement, who should actually stand in the place of those who were to be atoned for.

"The language of the Scriptures as to Christ, therefore, could not have been otherwise understood.

"As used by the Prophets, by John the Baptist, and by the inspired writers of the New Testament it must have been intended to make this impression, which must inevitably have been produced.

"So much is this so, that the prophetic language of Isaiah, relative to Christ's sufferings, was felt to be so completely fulfilled in them, that almost all the language in the New Testament, which speaks of his atonement, is tinged by the expressions there used.

"Let us look at the 53d chapter of Isaiah, then, as indicative of the teachings of the sacrifices, and of the work foretold to be accomplished.

"The whole chapter speaks of substitution and inflicted penalty.

"The following passages refer to substitution:

Verses 4 and 5. "Surely he hath borne our griefs,
and carried our sorrows:
yet we did esteem him stricken,
smitten of God, and afflicted.

"But he was wounded for our transgressions,
he was bruised for our iniquities:
the chastisement of our peace was upon him;
and with his stripes we are healed."

Verse 6. "The Lord hath laid on him the iniquity of us all."

Verse 11. "By his knowledge
shall my righteous servant justify many:
and he shall bear their iniquities."

Verse 12. "He bare the sin of many,
and made intercession for the transgressors."

"The following passages show that the New Testament recognized the fulfilment of these prophecies, and that in Christ was found the antitype of the sacrifices of old in this respect.

Matt. 20:28. "The Son of man came . . .
to give his life a ransom for many."

Matt. 26:28. "This is my blood of the covenant,
which is shed for many unto remission of sins."

John 11:47-52 gives an account of a council among the Jews, in which a certain remark was made by Caiaphas, which the Evangelist claims as a prophecy and applies to Jesus.

See verses 49-52. "But a certain one of them, Calaphas, being high priest that year, said unto them, Ye know nothing at all, nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.

"Now this he said not of himself: but being high priest that year he prophesied that Jesus should die for the nation; and not for the nation only, but that he might also gather into one the children of God that were scattered abroad."

Rom. 5:8. "While we were yet sinners Christ died for us."

Rom. 8:32. "He that spared not his own Son,
but delivered him up for us all."

2 Cor. 5:21. "Him who knew no sin
he made to be sin on our own behalf."

Gal. 1:3, 4. "Our Lord Jesus Christ, who gave himself for our sins.

Gal. 3:13. "Having become a curse for us."

Eph. 5:2. "Christ also loved you, and gave himself up for us,
an offering and a sacrifice to God, for an odour of a sweet smell."

1 Thess. 5:9, 10. "For God appointed us not unto wrath,
but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep,
we should live together with him."

1 Tim. 2:5, 6. "For there is one God,
one mediator also between God and men,
himself man, Christ Jesus,
who gave himself a ransom for all;
the testimony to be borne in its own times."