“HAPPY art thou O Israel! who is like unto thee, O people saved by Jehovah.” Such were the last words of the blessing wherewith Moses blessed the people before he died. “Who is like unto thee, O people saved by Jehovah!” ( Deuteronomy 33:29) But if God is the Savior of His people, He has a purpose toward them in salvation. “I bear you on eagles’ wings and brought you to Myself ,” ( Exodus 19:4) was His word to Israel, and such is the great end and aim of the work of Christ toward us. God would have His people near Him.

The death of Christ was “to bring us unto God.” By that blood we are “made nigh.” Here then is the climax of the gospel, and to stop short of this is to lose the highest blessing by separating the Giver from His gifts.

I have already treated of the doctrine of the opening chapters of the Epistle to the Romans. The great truth of righteousness by faith is there established, every objection answered, every difficulty met; and when we reach the fifth chapter, it no longer needs even to be asserted. That we are justified by faith may now be assumed as a truth beyond question, and a fact beyond doubt, and so the apostle passes on to higher teaching still.

And here the first word is PEACE. “Being justified by faith, let us have peace with God.” Our justification is not itself our peace, nor yet the source of peace. It only clears the way which leads to it. Righteousness once barred the door against us, it now flings that door wide open. Then let us enter in. As we stood without, it was “God the Justifier” we believed in; now we stand face to face with “God the Reconciler.” We are justified through redemption in Christ, but our peace is not in redemption, but in Himself. It is not merely what He did for us, overwhelming though the record of it be, but what He is for us, and what He is to God. We have peace with God through our Lord Jesus Christ.

And here, as we stand beneath a cloudless heaven, for Christ our peace is there, we come to discern in its fullness that He Himself was the way by which we entered. By Him it is that “we have access by faith into this grace wherein we stand.” ( Romans 5:2) This grace; not righteousness, that he has treated of, and he has now passed beyond it, but reconciliation, peace. Being justified, we have access through Christ into this sphere where the sunlight of God’s presence is unhindered; then let us not remain without, where all is dark and cold. We have access, let us be eager to avail ourselves of it. It is not an inference from what goes before, but an exhortation based upon it. And it is an exhortation, moreover, than which none is more needed with those who have the faith of the Reformation. For us the great doctrine of righteousness has been rescued in a long and deadly struggle. It has come down to us through a bitter and bloody controversy, and it is but natural that we should attach to it exceptional importance. But let us take heed lest we exalt truth at the expense of Him through whom our every blessing comes. To make one blessing a mere consequence of another, treating peace as a result of justification, is little better than pointing to a dead Christ upon a cross, and thence reasoning out salvation as a necessary consequence.

Reconciliation is a step beyond redemption even in its fullness as including both righteousness and holiness. Reconciliation is, as I have said, the fulfillment of the purpose of redemption. It is a most superficial thought, from which a right sense of what God is, or even of what we are, would save us, that forensic or even moral fitness for the presence of God gives any title to approach Him. The cross of Christ has obtained redemption for us, but more than this, it has made peace. We are not only justified and sanctified, but, as a fuller and further blessing, “we are made nigh by the blood of Christ, for He is our peace.” ( Ephesians 2:13,14) Not that we would tolerate the thought, more false and evil still, that God required a victim in whose blood His wrath might quench itself. The cross was Christ’s work, but it was a work done for God. God is Himself the Peacemaker.

It is not that Christ has reconciled us to God, but that God has reconciled us to Himself. And God has done this, and we have now access to it, and stand in it. I insist on this, because there is scarcely any truth so little known. It is not only that We are pardoned, and justified, and sanctified. All this was true of saints before the cross, and it is not in virtue of these blessings that we can come near to God, for if it were, there would have been access, then, as now. But not even the priests could enter the divine presence; not even Aaron, save when, once a year on the day of atonement, in virtue of his typical office, he passed within the veil.

I do not speak here of the experience of the heart that learned of God, for there is no experience higher than the Psalms. But what was then the attainment of the few, is now the privilege of all; what was then a secret known only to them that feared the Lord, is now a public revelation to the Church. It was, then, a promise faith could grasp; it is now no longer a promise merely, but a fact. And it is a fact for every saint who has ever lived; but it was postponed for them of old, that they apart from us might not be made perfect ( Hebrews 11:40). It is in Christ that the believer is accepted, and in Him God is well pleased. The believer may fail to enter into this, but it is none the less a fact; God has reconciled us to Himself, let us then know the peace of it.

But not only has the ministry of reconciliation an aspect toward the believer, and here it is too much neglected, but it is also the very essence of the gospel. Mark the words, “we were reconciled by the death of His Son.” Righteousness is not spoken of thus. Justification is an act of God’s grace toward the sinner who believes. Reconciliation is a work accomplished on the cross of Christ. It is a work done on Calvary for God and to God, apart from its consequences to the sinner altogether; and the believer has access to it by faith through Christ as now risen from the dead. “We were reconciled through His death”; but here is a further and higher blessing, “Through Him we have now received the reconciliation.” Righteousness is now the rock beneath our feet. The cloudless sky above is peace. Glory no longer threatens wrath, but fills the sinner’s breast with hope. And thus the purpose of creation is accomplished through redemption, God can rejoice in the creature of His hand, and the creature can rejoice in his God.

And let us not fritter away the truth by supposing this reconciliation to mean a change in the sinner’s heart to God. That is not reconciliation, but the present work of the Holy Spirit. The change is in the attitude of God to men. Sin not only turned the creature’s face from heaven, but made the sinner the enemy of God. That there is enmity to God in the sinner’s breast is but too true, but it is not the truth here spoken of. It is impossible that God can be indifferent to His creature; He must be either for him or against him; He must regard him either with a smile or with a frown; and sin draws down a frown, and not a smile. Apart from the work of Christ, He cannot but be against the sinner; He reckons him an enemy.

But “when we were enemies we were reconciled to God by the death of His Son.” “God was reconciling the world to Himself in Christ.” ( Corinthians 5:19) It is not a present work, but a work past and finished.

By that death we who were enemies were reconciled. The appeal of the gospel is now that men would receive the reconciliation. “Be reconciled to God,” ( 2 Corinthians 5:20) is not an entreaty to the sinner to forgive his God, but an appeal to him to come within the reconciliation God has wrought.

And this is the free gift of the fifth of Romans. It is not righteousness, it is not life; though it is unto righteousness, and brings life to the sinner who receives it. It has effects as widespread as the sin of Adam. “As through one trespass the judgment came unto all men to condemnation, even so through one act of righteousness the free gift came unto all men to justification of life.” ( Romans 5:18, R.V.) Not that all men are in fact made righteous, but that such was the direction and tendency of the grace.

It is no question here of results to one sinner or another, but of what the Cross is to God, even though never a child of Adam should be blessed because of it. The sin of Adam turned the throne of God into a throne of judgment. The Cross of Christ has changed that throne into a throne of grace The throne of God cannot possibly be other than a throne of righteousness, but grace now reigns through righteousness. It is not that there is mercy for those who seek it, but that God’s attitude to this world of ours is grace . Apart from the cross of Christ, righteousness could only deal forth death, and therefore sin was in fact supreme. Sin reigned: it made the very throne of God an agency for enforcing payment of its wages. But now, sin is dethroned, and “grace reigns through righteousness unto eternal life by Jesus Christ our Lord.” ( Romans 5:21) To speak thus of the work of Christ as done to Godward, and as having an importance infinitely beyond its results upon ourselves, may perhaps seem strange to many; and yet a due appreciation of what sin is would prepare the mind for such a truth. We are apt to think of sin only in connection with its consequences to ourselves, just as those who live in crime come to estimate it solely by its penalties. But if the effects of sin be indeed both sad and terrible, these ought rather to turn our thoughts to the essential character of sin itself. If the stream be deadly to its most distant limits, how dire must be the source from which it springs! We do well to think upon the results of sin, but let us not lose sight of what it is which leads to these results. It makes the sinner guilty and unholy, and calls down judgment and wrath from God. But there is more in sin than this. In its essential character it is neither guilt, nor yet defilement, though both these qualities pertain to it, but lawlessness . “Sin is lawlessness,” the assertion of the creature’s independence, the repudiation therefore of the Creator’s supremacy, the denial of the Godhood of his Maker. Sin has “brought death into the world and all our woes “, but more and infinitely worse than this, it has compromised the scepter and throne of God.

I might pause here to mark how every attribute of God has thus been called in question; not righteousness and holiness alone, but wisdom, and power, and love. Nor, for proof, should I need to pollute the page by citing what infidelity has urged about the origin of evil. I might appeal to thoughts as wicked, which, like unclean birds of night, flit about dark corners of the Christian’s heart, and which only the sunlight of the gospel can drive forth. It is not that sin should go unpunished, nor yet that hell can be a doom too terrible for sinners guilty of the blood of Christ. But if sin must lead to consequences so terrible, why was the tempter’s whisper not restrained? why was not the mother of our race protected from his wiles? Nay, to go still further back, why did Lucifer himself turn Devil? why did a good and wise and mighty God allow His noblest creature thus to fall?

Such thoughts as these afford no proof of mental vigor or exceptional sagacity. They are one of the sad fruits of sin itself, and are shared by every child of Adam. The Christian looks off to Calvary, and awaits with patient confidence the day when all shall be made plain. But it is no mere flight of fancy, but sober truth which every thoughtful person will endorse, that, were it not for Calvary, the mystery must have remained unsolved for ever. Judgment fires might have avenged the majesty of Heaven, but the fact of a lost creation would have survived, an eternal proof that God had been thwarted in His work. Before Heaven all sin is treason; and though rebellion be stamped out by force irresistible, it must leave a stain behind. That sin should be punished and put down is a mere matter of course with Almighty power; but if God were indeed a God to His creatures, would He not have prevented sin altogether? We see then that sin has effects reaching far beyond the ruin of the sinner, and gives rise to questions which the judgment of the sinner cannot settle. The Godhood of God is compromised.

And as far as ever sin has reached, Christ has followed it and triumphed over it. It is but natural that our mean and selfish hearts should slight the work of Christ, save in so far as it brings blessing to ourselves; but its highest Character and its greatest glory depend, not on what it accomplishes for men, but on what it is to God. It is no mere remedy for the ruin of our race; it is God’s answer to every question to which sin has given rise. Blessed be His name! It has brought salvation to lost and guilty men; but it has a purpose and a scope as wide as creation itself.

This gospel of the reconciliation “was preached in the whole creation under heaven.” Mankind alone can intelligently hear it, and of mankind they alone who hearken shall be blessed thereby. But in its range and compass the benefit has got no limits, and the day is coming when all this sin-cursed world shall share it. “The whole creation groans,” but it shall one day be delivered from this bondage into the glorious liberty of the sons of God. Then shall all things indeed look up and put their trust in Him, and be satisfied from the fullness of His goodness. There shall be nothing more to hurt or to destroy. God will again become indeed a God to every creature He has made ( <19E515> Psalm 145:15,16).

But if the reconciliation be for all, how is judgment possible? I answer, judgment is based upon this very truth. Sin is not an offense against law merely, it is an outrage upon grace. Light came into the world, but men quenched it. God has now set it on high, beyond the reach of wicked hands, and though men may hate or despise it, it shines none the less. The difficulty springs from that false view of the gospel I have already noticed, which connects the sinner’s blessings with the death of Christ in such a sense as to exclude the present action of the grace of God. His death has made it a righteous thing to justify ungodly sinners, and but for that death it were impossible; and yet when the blessing reaches us, it comes direct from the hand and heart of God, and depends absolutely on sovereign grace, and on what Christ is to God as now risen from the dead.

The great end and aim of the work of Christ from first to last is to restore to God the place from which sin has struggled to dethrone Him. Its glory is that it has enabled Him to be gracious to whom He will , and to show mercy upon whom He will . It has set grace free, but it has not brought righteousness into bondage. It was first of all a work done to Godward, and for God; and here is at once the secret of the Christian’s confidence and of his highest joy, while it is the power of the gospel to bring peace to the sinner in his sins. It is because of whatGOD has found in Christ and in His cross, that the lost sinner may be saved, and the saved sinner may rejoice in hope of glory, and exult in God Himself.

Adam walked in Eden beneath an open heaven, but sin called up black clouds that covered from horizon to horizon, leaving the world in darkness.

Promises and covenants, and blessing upon blessing, pierced the gloom; and, like the Hebrew huts in Egypt, faithful hearts were filled with light from heaven while darkness reigned around ( Exodus 10:21-23). And the clouds that shut out heaven were merciful. If the sunlight cannot bless and gladden, it must only scorch and wither. Judgment will be in flaming fire, with unshrouded glory, but judgment was not yet; and God, who could not smile upon a world of sin, in mercy hid His face. Nor was judgment His purpose toward the sinner. Wrath is but a last resource with power, and judgment must wait on grace. Before God will declare Himself to be the Judge, He must reveal Himself asRECONCILER.

Judgment is still to come; but reconciliation is accomplished. Now, God need hide His face no longer. An opened heaven will disclose a throne of grace, where the guiltiest sinner may draw nigh. The work of Christ has banished every cloud, and swept our sky as clear as when Adam walked in innocence with God. The light of this glorious gospel now shines unhindered upon earth. Blind eyes may shut it out, but they cannot quench or lessen it. Impenitent hearts may heap up wrath against the day of wrath, but they cannot darken this day of mercy or mar the glory of the reign of grace.

But though we have reached the summit of this vast and glorious truth in its bearings upon Adam and his world, the Scripture points us higher still.

And yet we may not follow. The height is too stupendous; and if we gaze with reverence and awe, it is that thereby we may shake free from the littlenesses of our poor and niggard hearts, and gain truer thoughts of our glorious Lord. The words I have quoted from the Epistle to the Colossians are the sequel to a passage which is one of the most sublime in Holy Writ.