We conclude, therefore, that we do not find in the Synoptics any teaching which warrants the theological deduction often made, that the vicari- ous sacrifice of Christ is an offering made to .satisfy the justice of God, propitiate Him in the sense of removing His displeasure, or secure the remission of sins by removing objective obstacles to the free movement of God's grace.
2. Vicarious sacrifice in the writings attributed to St. John. — The writings which are ascribed to St. John present the vicarious sacrifice of Chri-st in a somewhat different light from the Synoptics. There is much use, in these writings, of the thought that men become free through light, or that salva- tion is by revelation. If one walks in the light, that is, holds fellowship with God in righteousness and love, he is saved.
It is not necessary here to go into the critical questions con- cerning authorship and other special difficulties which these writings present. We believe the balance of argument is in favour of their authenticity. One cannot fail, however, to note that the historic reality which characterizes the Synoptic ac- counts is here invaded by the subjective, mystic type of thought of the author. The parable gives way to the doctrinal dis- cussions. The doctrine of the Kingdom is supplanted by dis- courses about eternal life. There is also clear evidence that the discourses of Jesus found in Jn. were not delivered in the form there presented, but have been worked over in the contempla- tions of the Apostle. St. John's religious consciousness, how- ever, has been developed under the influence of Jesus, and his statements and discourses are built up on the basis of the real sayings of the Master. They are therefore of the highest value.
(a) The Prologue to the Gospel especially draws out the above conception, and makes the object of Christ's vicarious sacrifice the revelation of the Father. By illuminating the world, Jesus saves the world. He shines in on the darkness of human society and thus gives life. ' This is life eternal, that they should know thee, the only true God, and Jesus Christ whom thou hast sent (Jn 17^).
But along with this conception of redemption through revelation, there is another line of passages which refer to the sufferings and death of Christ, and which relate the.se to His saving office. St. John seems to have clearly recognized that sin is a power wiiich excludes the coming in of light, and that therefore it needs in some si^ecial sense to be over- come. The first of these passages is the announce- ment of John the Baptist : ' Behold the Lamb of God, which taketh away the sin of the world ' (Jn P^). Many have questioned the genuineness of a statement so different from those with which the Synoptics begin the ministry of Christ ; but admitting it to be authentic, we have tlie following facts to note concerning it : (1) It is suggested bj' Is 13^. (2) The phrase 6 a'ipwv means ' who removes,' as the LXX uses other terms for bearing sin. (3) Willie the words ' the Lamb of God ' go back to the Jewish .sacrificial system, as here used they are connected with tlie conception of prophecy and not of ritual. (4) There is certainly nothing clearly to join this passage to the idea of bearing the con- sequences, or punisliment of sin.
Jn 3i'*-i« is a passage which seems to represent a sentiment of Jesus, probably enlarged and given in the words of the Apostle. It contains the following teaching : (1) That the vicarious .sacrifice of Christ originated in the love of God. (2) That accejjtance of it by faith secures eternal life. (3) Tliat tiie lifting up on tlie cross is an exaltation before men. (4) Tiiat it is necessary (Set) in order that men should not perish, but have eternal life.
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VICAEIOUS SACRIFICE
VICAKIOUS SACRIFICE
There is no expiatory idea suggested in the passage, but the thought seems to be that the voluntary death of Christ on the cross ' is the mode in which the love of God asserted itself and became effectual for the salvation of the world ' (Terry).
The vicarious sacrifice of Jesus is taught also in other passages ; as Jn G^"- s^ 10"- ^^ 122* 15^^ and in the High- Priestly prayer in ch. 17. Jn Q^- ^^ is not an allusion to the Lord's Supper, but is connected with the miracle of the loaves, the feeding of the multitude suggesting the idea of spiritual feeding, of Jesus' mission to bring to men spiritual manna by the partaking of which they would have life. It does not refer to atonement, but to something- present and available.
The dominating idea is that of ethical appropria- tion, which Lightfoot describes as follows : ' To partake of the Messiah truly is to partake of Him- self, His pure nature, His righteousness. His spirit.' Jn 10"- '•'' does not speak of an expiatory ottering for sin, but rather ' of an exposure to loss of life consequent upon faithful care of the sheep ' (Terry). Jn 12'-^ states only the general law that to effect results in the moral world one must sacrifice him- self, a principle of which the life of Jesus is the supreme illustration. Jn 15^^ is an im^jortant passage, as some have made Tidevai ttjv ^vxv" vwip point to a substitutionary death of judicial significance ; but there is no reason to see in it more than a complete consecration of life to the good of others, that witholds not even when it leads to death. The Johannine use of ridivai favours this interpretation, as does the relation of this passage to the counsel how men should give them- selves to one another's good. Nor aoes the word ayid^eLv (W^) necessitate a sacrificial or expiatory giving of Himself ; for in other passages in Jn. the word is not used in this sense. Moreover, the dis- ciples could not sanctify themselves in this manner. The passage simply means the complete conse- cration of His life to His work with all that it involved, but it does not give any special interpre- tation of His death.