ordinary extent. But a greater than David is here. That glorious person whose sufferings we have been contemplating, suffered not for himself, but for us : " He was cut off, but not for himself"'"
1. It was not for his own sins —
[He was pure and perfect. His very examinations proved that in this respect he was fit to be an offering for the sins of others, " a lamb without blemish, and without spot." As he had before challenged his enemies, " Which of you conviuceth me of sin ? " so the more they laboured to load him with guilt, the more clear and manifest his innocence appeared. His Judge, his fellow-sufferer, his executioner, all proclaimed him innocent. The reason of his death, and his fitness for it, are stated in few words by his beloved disciple, " He was mani- fested to take away our sins ; and in him was no sin."]
2. It was for the sins of others —
[In all that he endured, he was our substitute and surety. We had contracted the debt, which he paid : we had sold our inheritance, which he shed his blood to redeem. This is the account given us throughout the whole Scriptures. His sacri- fice was prefigured by all the sacrifices under the Levitical law, which in expiating the sins of those who offered them, and in restoring sinners to the favour of their God, might be said to " restore that which they took not away." But this use of his sufferings is not left to be gathered from types and shadows : it was declared by the prophets in the most express terms. " He hath home our griefs, and carried our sorrotvs^" yes; " He was wounded for our transgressions, and bruised for our iniquities: the chastisement of our peace was u2:)on him ; and by his stripes we are healed. The Lord hath laid on him the iniquities of us all*^." To the same effect speak his Apostles also. St. Paul says, that " He who knew no sin was made sin, that is, a sin-offering for us, that we might be made the righteousness of God in him^." And St. Peter tells us, that " He bore our sins in his own body on the tree," and " suffered for sins, the just for (in the room of) the unjust^." This glorious mystery may be not unfitly illustrated by St. Paul's conduct towards the penitent Onesimus. Onesimus had robbed his master Philemon. After his conversion by the ministry of Paul, the Apostle sought to restore him to the love and con- fidence of his master; and engaged for that end to replace from his own funds the money that Onesimus had stolen : " If he hath wronged thee, or oweth thee ought, put that on
c Dan. ix. 26. ^ isai. liii. 4. e jgai. liii. 5, 6.
f 2 Cor. V. 21. s 1 Pet. ii. 24. and iii. 18.