This truth is always of vital importance; but it is, if possible, more important than ever to insist upon it in our day, when, more and more, the doctrine of the expiation of sin through the blood of the Lamb of God is denied, and that, forsooth, under the claim of superior enlightenment. Men are well pleased to hear of a burnt-offering, so long especially as it is made to signify no more than the self-devotement of the offerer; but for a sin-offering, much modern theology has no place. So soon as we begin to speak of the sacrifice of our Lord for sin in the dialect of the ancient altar--which, it must never be forgotten, is that of Christ and His apostles--we are told that "it would be better for the world if the Christian doctrine of sacrifice could be presented to men apart from the old Jewish ideas and terms, which only serve to obscure the simplicity that is in Christ(!)" And so men, under the pretext of magnifying the love of God, and laying a truer basis for spiritual life, in effect deny the supreme and incomparable manifestation of that love, that God made "Him who knew no sin to be sin on our behalf" (2 Cor. v. 21).
Very different is the teaching, not merely of the law of Moses, but of the whole New Testament; which, in all it has to say of the Christian life as proceeding from full self-surrender, ever represents this full consecration as inspired by the believing recognition and penitent acceptance of Christ, not merely as the great Example of perfect consecration, but as a sin-offering, reconciling us first of all by His death, before He saves us by His life (Rom. v. 10). The expiation of sin by the sin-offering, before the consecration which burnt-offering and meal-offering typify,--this is the invariable order in both Testaments. The Apostle Paul, in his account of his own full consecration, is in full accord with the spiritual teaching of the Mosaic ritual when he gives this as the order. He describes himself, and that in terms of no undue exaggeration, as so under the constraint of the love of Christ as to seem to some beside himself; and then he goes on to explain the secret of this consecration, in which he had placed himself and all he had upon God's altar, as a whole burnt-sacrifice, as consisting just in this, that he had first apprehended the mystery of Christ's death, as a substitution so true and real of the sinless Victim in the place of sinful men, that it might be said that "one died for all, therefore all died;" whence he thus judged, "that they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again" (2 Cor. v. 13-15). To the same effect is the teaching of the Apostle John. For all true consecration springs from the thankful recognition of the love of God; and, according to this Apostle also, the Divine love which inspires the consecration is manifest in this, that "He sent His Son to be the propitiation for our sins" (1 John iv. 10). The apprehension, then, of the reality of the expiation made by the great Sin-offering, and the believing appropriation of its virtue to the cancelling of our guilt, this is the inseparable previous condition of full consecration of person and work unto the Lord. It is so, because only the apprehension of the need of expiation by the blood of the Son of God, as the necessary condition of forgiveness, can give us any adequate measure of the depth of our guilt and ruin, as God sees it; and, on the other hand, only when we remember that God spared not His only-begotten Son, but sent Him to become, through death upon the cross, a propitiation for our sins, can we begin to have such an estimate of the love of God and of Christ His Son as shall make full consecration easy, or even possible.