The Ultimate Purpose of Christ's Love and Death

The Ultimate Purpose of Christ's Love and Death
From Timeless Grace Gems
by John Eadie, 1865

Let us now consider the ultimate purpose of the Savior's love and death — the sanctification of His church: 'That He might sanctify and cleanse it with the washing of water by the Word.' This is a design worthy of such a love, and fitting such a death — to purify and ennoble its objects; to wash them from the stain of guilt, and clothe them in the 'beauties of holiness!'

The pardon of sin is not referred to — as it is but as a means to an end. The imputation of righteousness precedes, and prepares for the impartation of holiness. The mere remission of guilt does not bestow purity, nor re-confer original innocence. Therefore, in God's salvation, man is not only justified — but he is also sanctified; not only does he receive a full and irrevocable pardon of all his sins — but he becomes a new creature. God saves — not only to free His people from Hell — but to also prepare them for Heaven, to elevate them to those holy joys which they had lost and forfeited by the fall — was the great end and purpose of the Savior's mission and death.

Christ's death not only affects our state — but also has definite effects upon our character. He died to sanctify the church. This sanctification, though it is the design of the atonement, has indeed its immediate source in the influences of the Divine Spirit. He regenerates the heart; and the radical change is one from death to life. Not only does He originate the change — but He sustains it; for He 'abides' within us. What He commences — He still fosters and perfects. The life which He imparts — He nurses and nourishes, until it comes to maturity.

The forgiveness of guilt is an act outside of us, or a sentence of release, which, on being pronounced — takes immediate and complete effect. But sanctification is a work within us, which is progressive in its nature; and which, owing to our waywardness, is often retarded. Oh! there is many a sigh and many a struggle when the heart is carried away by inferior motives — the law in the members warring against the law of the mind, and threatening to bring it into captivity.

From the mysterious moment of regeneration when the spirit is born again, or the more palpable moment when this hidden life reveals its power in conversion — on until death — the work of sanctification is ever advancing — often very unequally, and amidst tears and prayers, conflicts and triumphs.

The pardon of iniquity is a blessing that comes directly, and without intervention, from the cross; but the purification of our nature, though it has the Spirit for its agent, is yet carried out by various instrumentalities. Thus it is said in our text, 'He loved the church, and gave Himself for it,' in order that, having cleansed it, He might sanctify it 'with the washing of water by the Word.' The terms are expressive. The allusion is to a bridal ceremony, and perhaps to the usual pre-nuptial cleansings. As the church is the bride, there may be a reference to the water of baptism — but to that only as the symbol and pledge of spiritual influence. And the phrase, 'by the Word,' we take to be a reference to the Scriptures — 'the Word,' 'the Word of God.' The meaning, then, seems to be — that in consequence of the love and of the atoning death of Christ — men are now sanctified by the Spirit, acting generally by means of the Word.

And that Word does possess a sanctifying power. 'How shall a young man cleanse his way? By taking heed thereto according to Your Word.' 'Sanctify them through Your truth: Your Word is truth.'

How often does the Word stirring up the conscience, and appalling it with solemn and deep conviction, press it to seek safety in the cross! 'It pierces even to the dividing asunder of joints and marrow;' throws the soul into such an agitation, as if the 'pains of Hell' had taken hold on it — that it may be led to the refuge of the gospel. With what prominence and charms — it holds up Christ as the one Savior, amidst the terror of its thunders, and the earnestness of its invitations!

But to the believer it is also the standard of duty, the 'rule of life.' It shows him his defects — and urges him to progress. It warns him and encourages him. It preserves him from self-delusion, for it holds up the spirituality of the law, and the immaculate purity of Christ's example. So that, amidst his lamentations of weakness, he looks to the Word of God for courage. And the more he drinks into the spirit of the Bible, and the more he feels its laws engraved on his heart — the more does he grow in sanctity, and realize his lofty destiny — 'to glorify God, and enjoy Him forever!'

If the attainment of holiness is likened . . .
to a life — the Word is the food;
if to a race — it is a 'light to the feet;'
if to a battle — it is the 'sword of the Spirit' by which our antagonists are cloven down and dispersed.

Still, the Bible is but a dead letter without the Spirit. It is His special function to give it edge and penetration. Not that He imparts any new truths, as such an idea would be a libel on the perfection of the previous revelation. But He enlightens the mind, and He so softens the heart as to render it susceptible of impression from the Word. Ah! how many read the Scriptures, and, closing the sacred volume — retain not one idea in their intellect, not one fact on their memory, not one impression on their heart! The Spirit who gave the Bible — has not been implored; and the study of His book has not been imbued with His life-giving influence!

But when He impresses its truths on mind and conscience, and lodges its statements in the inner recesses of the soul — then does it evince its power:
impelling the sluggish,
warning the wayward,
controlling the vehement,
directing the unwary,
deterring the presumptuous,
cheering the downcast,
and animating the feeble!

In short, when the Spirit comes with the Word, then the experience of the psalmist is realized:
'The law of the Lord is perfect, reviving the soul.
The statutes of the Lord are trustworthy, making wise the simple.
The precepts of the Lord are right, giving joy to the heart.
The commands of the Lord are radiant, giving light to the eyes.
The fear of the Lord is pure, enduring forever.
The ordinances of the Lord are sure and altogether righteous.
They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. By them is your servant warned; in keeping them there is great reward!' Psalm 19:7-11

And now, does not the love of Christ commend itself in forming such a motive, and securing such a result? It was no idle attachment, no sentimental outburst — but a mighty and all-conquering affection, which could not expire in mere lamentation over man's fallen condition, for it has stooped and raised him to the likeness and enjoyment of itself!

Thus, though the Spirit is the agent of sanctification, and the Word the means of sanctification — the process is here ascribed to Christ. It is in consequence of what He has done — that the Spirit has been given. The Holy Spirit descended only when 'Jesus was glorified.' Moreover, the entire work of the Spirit has a close and perpetual connection with Christ. 'He shall take of what is Mine,' says the Redeemer, 'and reveal it unto you.' The entire scope of the Spirit's operation is Christ.
When He enlightens — it is with the truth of Christ;
when He sanctifies — it is with the blood of Christ;
when He comforts — it is with the promises of Christ; and
when He seals — it is with the image of Christ.

Nay more, the atonement has another and vital connection with our sanctification. For not only has spiritual influence been secured — but the most powerful of motives is also supplied by it. That love which so mightily works upon us, springs from faith in the atonement; for he who receives the atonement, cannot but love the Atoner. He who so profits by the death — gives himself to Him who died. That law which man had broken, terrified him by its penalty, and as he hated it, and would not obey it — it only served to reveal and worsen the corruption within him; but its penalty being borne, and itself being satisfied, in the death of Christ — it no longer creates alarm. For, viewed now as the mind and will of Christ — it commands the affection and loyalty of the believing heart!

The example of Jesus also derives its peculiar power of assimilation, not simply from its own purity and loveliness — but especially from the fact, that it is the example of Him who 'loved the church, and gave himself for it,' and therefore every member of that church is instinctively led to observe, admire, and imitate Christ's example. Thus Christ has loved the church, and given himself for it; and thus He sanctifies it 'with the washing of water by the Word.'

PUBLIC DOMAIN - Permission is not required to reproduce this material. Feel free to forward this on to your friends.