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An Introduction to Programming
Using Visual Basic®
Tenth Edition

David I. Schneider

University of Maryland

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Library of Congress Cataloging-in-Publication Data

Names: Schneider, David I., author.
Title: An introduction to programming using Visual Basic / David I.
Schneider, University of Maryland.
Description: Tenth edition. | Boston : Pearson Education, [2017] | Includes
bibliographical references and index.
Identifiers: LCCN 2016003346| ISBN 9780134542782 | ISBN 0134542789
Subjects: LCSH: BASIC (Computer program language) | Visual Basic.
Classification: LCC QA76.73.B3 S333633 2017 | DDC 005.26/8--dc23 LC
record available at http://lccn.loc.gov/2016003346

10 9 8 7 6 5 4 3 2 1

ISBN - 10: 0-13-454278-9

ISBN - 13: 978-0-13-454278-2

Attention Students
Installing Visual Studio
To complete the tutorials and programming problems in this book, you need
to install Visual Studio 2015 on your computer.

We recommend that you download Visual Studio Community 2015 from

the following Web site, and install it on your system:

www.visualstudio.com

Visual Studio Community 2015 is a free, full-featured development

environment, and is a perfect companion for this textbook.

Note: If you are working in your school’s computer lab, there

is a good chance that Microsoft Visual Studio has already been installed. If
this is the case, your instructor will show you how to start Visual Studio.

Installing the Student Sample

Program Files
The Student Sample Program files that accompany this book are available
for download from the book’s companion Web site at:

http://www.pearsonhighered.com/cs-resources
These files are required for many of the book’s tutorials. Simply download
the Student Sample Program files to a location on your hard drive where
you can easily access them.
 VideoNote Guide to VideoNotes
www.pearsonhighered.com/cs-resources

1. Chapter 2 Visual Basic, Controls, and Events

1. Textbox Walkthrough 22

2. Button Walkthrough27

3. Event Procedures 37

2. Chapter 3 Variables, Input, and Output

1. Numbers & Strings 56

2. Variable Scope 82

3. Input Boxes and Message Boxes 97

3. Chapter 4 Decisions

1. Relational and Logical Operators 115

2. If Blocks 122

3. Select Case Blocks 146

4. Listboxes, Radio Buttons, and Checkboxes for Input 160

4. Chapter 5 General Procedures

1. Function Procedures 180

2. Sub Procedures 197

3. Debugging Functions and Sub Procedures 218

 5. Chapter 6 Repetition

1. Pretest Do Loops 242

2. For . . . Next Loops 257

3. List Boxes and Loops 273

6. Chapter 7 Arrays

1. Declaring and Using Arrays 295

2. For Each Loops 302

3. LINQ 321

7. Chapter 8 Text Files

1. StreamReaders and StreamWriters 413

2. Exception Handling 419

8. Chapter 9 Additional Controls and Objects

9. 1. List Boxes and Combo Boxes 454

2. Timer, Picturebox, Menustrip, and Scrollbar Controls 463

3. Graphics 491

10. Chapter 10 Databases

1. Introduction to Databases 514

2. Querying Tables 521

3. Editing Databases 540

11. Chapter 11 Object-Oriented Programming

1. Classes and Objects 552

2. Arrays of Objects 569

3. Inheritance 581
Guide to Application Topics
Business and Economics
Admission fee, 164

Airline reservations, 390, 508

Analyze a Loan case study, 376

Analyze fuel economy, 393

Analyze growth of chains, 372

Annuity, 69, 195, 240, 255, 269

APY, 142

Automated directory assistance, 392

Automobile depreciation, 268

Bank account, 600

Bond yield, 112

Break-even analysis, 68, 156

Business travel expenses, 510

Calculate a profit, 68, 127, 194

Calculate a tip, 137, 211

Calculate weekly pay, 138, 184, 223, 485, 567

Car loan, 176, 254, 269

Cash register, 567, 578, 579, 597

Cash reward, 157

Change from a sale, 138

Checking account transactions, 488

Compare interest rates, 141–42

Compare two salary options, 269

Compound interest, 172, 184, 195, 253, 268, 488

Consumer options, 158

Consumer price index, 254

Cost of a computer system, 169

Cost of a tour, 157

Cost of benefits, 165, 166

Cost of electricity, 88

Cost of flash drives, 171

Create sales receipt, 428

Credit card account, 222, 489

Crop production, 70, 271

Currency exchange rates, 534

Depreciation, 268, 286

Discounted price, 68, 87, 143

Display economic data in a bar chart, 270, 495, 502

Display economic data in a pie chart, 494, 502, 504

Dogs of the DOW, 360

Doubling time of an investment, 253, 285

Dow Jones Industrial Average, 360

Employee paycheck receipt, 579

FICA tax, 128, 229, 568

Future value, 91, 185

Gather billing information, 489

Generate an order form, 237

Growth of an investment, 195

Income tax, 140, 171

Individual Retirement Account, 288

Interest-Only mortgage, 598

ISBN code, 386

Itemized bill, 110, 237

Lifetime earnings, 268

Loan analysis, 111, 488

Loan calculator, 239

Mail-order company, 549

Maintain a membership list, 506

Manage telephone directories, 449

Marginal revenue and cost, 156

Marketing terms, 109

Membership fee, 171

Minimum wage, 502

Monetary units of countries, 528

Mortgage, 222, 254, 565

Mortgage with points, 598

Municipal bonds, 92

Number of restaurants in U.S., 70

Pay raise, 222

Payroll, 228, 485, 598

Percentage markup, 69

Postage costs, 194

Present value, 92

Price-to-earnings ratio, 89

Recording Checks and Deposits case study, 439

Rental costs, 175, 196

Restaurant order, 176, 579

Retirement plan, 170

Revenue, 156

Rule of ‘72’, 285

Salary, 108

Salary options, 271

Sales commission, 91

Savings account, 139

Simple interest, 268

Small dogs of the DOW, 361

Supply and demand, 271

Tax return, 171

Total cost, 137

Total salaries paid, 374

Track inventory, 370, 507, 597

U.S. national debt, 71

Universal Product Code, 450

Weekly Payroll case study, 228

Withdrawal from a savings account, 138

Withholding tax, 229, 579

General Interest
Academy awards, 359

Age of a tire, 158

Airplane animation, 505

American Heart Association recommendation, 175

Anagram, 332

Analyze grades, 276

Bachelor degrees conferred, 387

Birthdays, 141, 212, 256, 272

Body Mass Index, 193

Bouncing ball animation, 496

Caffeine absorption, 285

Calculate age, 96, 98, 108, 141, 172

Calendar, 412

Chain-link sentence, 320

Chocolate ice cream, 71

Cloudiness descriptors, 155

College admissions, 177

College credits, 345

Another Random Scribd Document
with Unrelated Content
 AS TO THE AUTHOR OF THE EPISTLE. 417 _ than Luke was
the indirect, or even the independent author, appears to us to be a
possibility which cannot indeed be absolutely denied. It is, however,
at the same time, an idea which floats in vague uncertainty, and is
entirely removed from the sphere of scientific cognition. The result
of our investigation is based upon the solid ground of the most
ancient church testimony, and the confirmation of it which presents
itself to us in the form of language and purport of the epistle.
Nevertheless, we only claim for our opinion a high degree of
probability. Here and there in our Com‘mentary we have purposely
called the author an apostle, because he might share this name with
Paul, at all events with as much right as Barnabas (Acts xiv. 14).:
The apostles themselves were not sparing of the title of apostle
(Rom. xvi. 7; cf. Gal. i. 19). Any one, however, who, like the author
of the Epistle to the Hebrews, is able to enter so fully into the spirit
of an apostle, and to continue so fruit-' fully the course of apostolic
teaching,—this man must possess the apostolic spirit, although the
official authority of an apostle may be wanting in his case.. 1
Likewise Beza, on ch. xiii. 24, after pronouncing that, in all
probability, a disciple of Paul was the author after the apostle’s
death, says: ‘*Non dubitavimus tamen passim eum Apostolum
vocare, quod spiritu vere apostolico preeditus fuerit.” On the other
hand, Flacius says (Clavis, ed. 1674, t. ii. col. 518), in bringing
forward the evidence in favour of the direct Pauline authorship of the
epistle: ‘‘Tertio omnes fatentur, eam esse in hac ep. rerum
sublimitatem, tam etiam praclaram illarum explicationem aut
tractationem, ut nonnisi summum aliquem Apostolum deceant. Huc
accedat, quod omnia ea scripta, quae mox post Apostolos scripta
dicuntur, sive sint Ignatii epp., sive fragmenta Ep. Clementis, aut
Egesippi, nihil plane eximium contineant, ut non sit verisimile,
aliquem ex discipulis Apostolorum tam divinum scriptum componere
potuisse.” This is plausible and beguiling, but only so long as we
omit to recollect that Luke is the author of the Gospel and of the
Acts of the Apostles, forming together one work, and stands
consequently in a position far above Clement. VOL. IT. 2D
 SECOND DISSERTATION. ——S ᾿ ON THE SURE
SCRIPTURAL BASIS OF THE ECCLESIASTICAL - DOCTRINE OF
VICARIOUS SATISFACTION. & G44 have, says v. Hofmann (Schriftd.
ii. 1.320), after “P31 commenting on the principal passages of the
Epistle to the Hebrews, which treat of the sufferings and death of
Jesus, fully examined that portion of the New Testament Scriptures
which pre-eminently represent the death of Christ as a high-priestly
action, and the suffering as of a sacrificial victim; but we have been
unable to find therein that which is peculiar to the usual view
entertained since Anselm, as distinguished from our historical
discussion of the question. According to the Epistle to the Hebrews,
the death of Jesus is not the punishment for, although the result of,
the sin of man; satisfaction was thereby made not to the wrath, but
to the gracious will of God, though in such a way to the latter as
must needs be, after sin and death were in the world; Christ
suffered, not in the place of man, but for their good, that which
befell Him being the action of the agent of salvation; and the
essence of our reconciliation with God is not constituted either by
the fact that sin is now correspondingly punished, or that it is atoned
for by Jesus’ ethical action in His sufferings, but by 1 Τὴ adding to
my Commentary a dissertation of this kind, I have in my favour the
example of Gottlob Christian Storr (1789), with whom, in the
essence of the matter, I fully agree, and also, generally speaking,
with the Wiirtemburg school (Bengel, Oetinger, and Roos, down to
Beck and Ch. F. Schmid,in his Bibl. Theol. of the N. T.), which,
looking at the direct character of its investigation of the Scriptures,
cannot be reproached with any dogmatical bias. 418
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION, 419
that fellowship between God and Jesus Christ -which had - for its
end the salvation of man, being approved under endurance of the
whole extreme consequences of sin. We will first put together the
points which are affirmed by these resultant inferences: 1. Jesus’
death was the consequence of the sin of man; 2. Satisfaction is thus
made to the gracious will of God, in such way as must needs be the
case when sin and death are in the world; 3. He suffered for the
good of man, that which befell Him being the action of the agent of
salvation; 4. He has reconciled us with God by approving, under the
extreme consequences of sin, His fellowship with God, both as God
and man, that fellowship having for its aim our salvation. All these
points are nothing but truth, and are clearly taught. in the epistle we
are considering. We will, in the second place, put together the points
which are negatived by these resultant inferences: 1. The death of
Jesus was not the punishment of the sin of man; 2. Satisfaction is
not made thereby to the wrath of God; 3. Christ did not sufferin the
place of man; 4. Our reconciliation with God does not consist in the
fact, either that our sin was correspondingly .punished in Jesus’
death, or that it was atoned for by Jesus’ ethical action in His
sufferings. I am convinced that all these negations would be
condemned by the author of the Epistle to the Hebrews, as
inferences very incorrectly drawn from his writings." 1 We extend
this opinion to both the divisions of the fourth negation. The second
division is directed against an older treatise of Thomasius (1850), in
which he draws a parallel between the propitiatory sufferings of the
Lord as the cause of our obtaining forgiveness of our sins, and the
penance of the sinner as the conditio sine qua non of the reception
of the forgiveness of sins. This parallel, however, views the
propitiatory sufferings of the Lord as a self-judgment and a self-
submission to God’s sentence, and, if consistently carried out,
prevents the objectivity of the execution of the judgment and the
penal sufferings from having their full weight. But Hofmann, in the
above-mentioned proposition, denies both the objective execution of
judgment, and also the inward experience of it, with which is bound
up the ready acknowledgment of one’s own burden of guilt, and of
the divine right to punish,
 430 _ EPISTLE TO THE HEBREWS. For, 1. If death is
confessedly the penal recompense of sin, and if the Son of God
assumed flesh and blood in order to be able to experience the death
which prevailed among mankind; and if, according to Heb. ii. 9, He
tasted it for every man, then His death, notwithstanding all that logic
may urge, is a penal recompense of sin, assuredly not a punishment
incurred by His own guilt, but taken upon Himself for the salvation of
all of us. Therefore in a certain sense that must be true which v.
Hofmann absolutely denies, that His death was a punishment of the
sin of man. 2. If death, taken in its ultimate causality, is a decree of
God’s wrath, and if Christ surrendered Himself up to death in order
to overcome the prince of death, and to deliver us from death and
the fear of death (Heb. 11. 14, 15), then must we be able to say, in
a certain sense, what v. Hofmann absolutely denies, that Christ
made Himself the object of the divine wrath, and that He, by His
death becoming the death of death, satisfied the divine wrath. But
instead of the words, “ that He satisfied the divine wrath,” I would
venture to modify the expression by saying, that He satisfied the
divine penal righteousness; for as love is the root of mercy, 5015
wrath the root of punitive justice. And if, as is said in ch. 11. 10, the
work of redemption could not be perfected without the sufferings of
the Redeemer, if this work was to be carried out in a way befitting
the God who was merciful in holiness, then is the suffering of the
Redeemer an arrangewhich, too, at all events in this point, may be
compared to penitence. We, on the contrary, believe that we ought
to affirm both these points as factors in the action of atonement.
Moreover, even after the second apologetic work of my dear
colleague and friend, I cannot pronounce otherwise than that the
Confession of the church is not only opposed to the negative
propositions in his doctrine of the atonement in their inward sense,
but that it also contradicts the tenor of their words. For the articles
in the Confession run : ‘* Christus subiit poenam peccati ; Christus
sua morte pro peccatis nostris satisfecit; Christus nostram culpam,
qua nobis luenda fuerat, persolvit ; Christi obedientia (vita et morte)
sterne et immutabili justitie divine, que in lege revelata est, satis est
factum ;”—and all this is entirely different from the abovementioned
four negative propositions.
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION.
4291 ment on the part of God, who satisfies the penal justice of His
wrath on the One, so that He may be able to pour out the gracious
fulness of His love to mankind, who had become subject to this
wrath. Again, the suffering of the Redeemer is a satisfaction of the
penal justice of the divine wrath, in that He has submitted Himself to
the penal powers of the latter, set in action both by man and Satan,
extending indeed even to the feeling of abandonment by God; and
all this is done in order to procure for us all the merciful ful- . ness of
divine love, or, as.is stated ch. ix. 15, to release for us the
inheritance destined for us by God, which, however, without the
death of the Mediator, could not have been made over to us. 3.
However certain it may be that Christ died for our salvation, no less
certain is it that He died in our stead. For we were subject to death,
and to the fear of death. He, however, has submitted Himself to
death, and to the horrors of death, in order to deliver us from both.
Consequently He has suffered death in our stead, as being the
satanically procured punishment of sin, and as having the guilt of sin
for its sting (ch. ii. 9, 14 f., v. 7). Further, according to ch. ix. 23, cf.
1 Pet. ii. 24, He has taken upon Himself, and atoned for, the sins of
many (both which points, as we showed in the notes on ch. ix. 27,
28, are included in the word aveveyxety); on which account these
sins can no longer rest as penal guilt on the many. We may therefore
venture to say, what v. Hofmann absolutely negatives, namely, that
He suffered that which we should have been compelled to suffer if
He had not suffered it; and His sufferings may therefore be
pronounced to be of a vicarious character,—an idea which is so
probable, that the ὑπέρ (ch. ii. 9) in the Oriental translations is
rendered by the particle of substitution. 4. According to all this, the
essence of the atonement consists not merely in the agent of
salvation approving himself on all sides under all the consequences
of sin, by which, as I look upon it, no real atonement results, but in
the vicarious abrogation of the divine wrath, the vicarious expiation
of our guilt, and in the vicarious quittance of our bond, by means of
a vicarious redemption of the
 429 _- EPISTLE TO THE HEBREWS. penalty brought upon
us by our sin. And thus it can and may, indeed must, be stated ;
even if we allow—which, however, as it will δέ shown, must not be
allowed dade the death of Jesus was only permitted, and not
decreed by God, and that it is to be looked upon as a punishment in
fact only and not in the divine intention,—only indirectly, and not
directly. A materially better understanding seems to me to have been
now arrived at, as to one of the two contested main points—the
sitisfaction made to the divine wrath or penal justice. For, in the first
edit. of the Schriftbeweis, and in the Abweisung (Zeitschr. fiir Prot. u.
Kirche, 1856, p. 175 ff.), directed against Philippi, the sufferings of
Jesus are represented almost everywhere as nothing but the result
of the requisite condition of His nature imposed on Him by the sin of
man, and as events befalling Him owing to the human and Satanic
will, both hostile to God; but now we see that Hofmann, in
characterizing the sufferings of Jesus, brings prominently forward
the wrath of God as the ultimate cause, and as going far beyond the
merely secondary means—the natural state of things, the assaults of
Satan, and the hatred of the unrighteous.? Even in the reply to
Philippi (p. 8) 1 I mean by this, that Hofmann’s negations—namely,
the above-mentioned so little limited denials—go further than the
consequences of his own hypotheses.. Let the reader note the
following remarkable passage in Schmid’s work, p. 34: ‘‘ Hofmann
says expressly that God, in virtue of His holiness, cannot leave sin
unpunished, unless it be previously atoned for. This is involved in the
words, ‘He has reconciled the world with Himself, so as not to be
compelled to punish it.’ If, now, Christ has been compelled to suffer
in order that we should be released from the punishment of sin, and
if Christ in His suffering has submitted to the consequences of sin,
then it was its punishment which He bore ; for what are the
consequences of sin except its punishment? Thus Hofmann must be
compelled also to say that God’s penal justice was manifested by His
forgiving only under the condition of a certain suffering, in which
Christ took upon Himself the consequences of sin. I wish that
Hofmann had brought these propositions more prominently forward
in his Schriftbeweis.” Yes, assuredly ; but instead of this we find
nothing in the Schriftbeweis but absolute denials of them. 4 We
purposely express ourselves thus, for we already: find passages
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 423
_we read: “The eternal Son, by virtue of the divine will of love to
sinful man, has exchanged His divine freedom for the position of
obedience to the Father, and His divine blessedness for a submission
to the wrath of God against man, and to the power of Satan over
the latter.” In conformity with this, in the revised treatise (Schri/tb. i.
p. 48 of edit. 2) the passage in question has experienced an
alteration which may be considered as an essential step in advance,
as compared with the insufficient and external earlier view. But,
comparatively speaking, the mode of expression is still more
satisfactory which is assumed in his present view with regard to the
sufferings and death of Jesus, as exhibited in the reply to Thomasius
and Harnack. For there we read (p. 95), that the Lord, from His
conception down to His death, experienced the wrath of God against
man, in proportion, indeed, to the progress of His history. “Tf all the
evil in the world is the effect of the wrath of God against sinful man,
all experience of the former must be also an experience of the latter.
And if it is God’s wrath against sinful man which causes Satan to
tempt and attack us, Christ must have experienced this wrath in all
the temptations and hostility of Satan. God’s wrath against sin
placed Israel under the law of commandments and prohibitions ;
Christ, being made under this law, is also subject to the wrath
without which the law would not have existed. God’s wrath against
Israel’s transgression of the law brought this nation into misery ;
thus Jesus also experienced this wrath, for He of the following kind—
that Christ, ‘‘ by His priestly self-sacrifice, made gatisfaction to God’s
will of salvation, which, however, could not exist without wrath
against sin.” Indeed, in the Abweisung, he goes so far as to say: ‘‘ At
all times three sides of the work of atonement have been set forth :
that it atones for sin, and makes satisfaction to the anger of God
against sinful man; that it renders sinful man an object wellpleasing
to God ; that it deprives Satan of the right which he possessed over
sinful man ;—all these points are combined in my view of the
question.” But for my part, I cannot understand how the first side
can be contained in the Schriftbeweis; for in the latter it is over and
over again asserted, that the work of atonement does not consist in
satisfaction being made to the wrath or penal justice of God.
 424 EPISTLE TO THE HEBREWS. shared in the misery of
Israel and of the house of David. Finally, it is God’s wrath against sin
which gives up the righteous as a prey to the wicked, in order that
the latter may complete the measure of his sins, and may become
liable to judgment; the same wrath likewise gives up Christ to His
enemies and as a prey to Satan, in order that the enmity against
God and that which is of God may complete its judgment. For the
wrath of God manifests itself against sin in two points: first, that it
does not forgive it without Christ, and such a redeeming work as
that of Christ; and secondly, that through the same Christ, in whom
sin is atoned for to the advantage of the penitent, it is increased in
the impenitent up to that point where, as perfected enmity against
Him, it becomes subjected to the final judgment.” Where should we
be able to find a passage like this in the Schriftbeweis, in which
almost everywhere the only thing spoken of is the operation of a will
at enmity with God, which was resisted by Jesus? The assertion
being made (p. 102), that the wrath of God the Father against sinful
humanity embraced the everlasting Son who had entered into that
humanity, it might amaze a youthful reader of Hofmann’s dialectics,
when, on the other side of the page (p. 103), he finds it denied that
the Son is in any way the object of God’s wrath. And it may appear
utterly incomprehensible, that in the end of the life into which the
eternal Son entered at His conception—that in His blood, He not
dying generally, but dying this particular death, the wrath of God
against sinful men, He being subject to it as their Saviour, was finally
satisfied and exhausted (p. 104) ; and yet, as we find expressed
above as the conclusion derived from the Epistle to the Hebrews, the
sufferings and death of Jesus are said to make satisfaction, not to
the wrath, but to the gracious will of God. In fact, according to all
this, Hofmann must have been able to say in a certain sense that
Jesus became the object, indeed the target, of the divine wrath, and
that He suffered it to the end, absorbing and satisfying it until it was
exhausted and changed into love. May he not, however, so speak,
and why not? Because,
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 425
1. he views the wrath which Jesus experienced only as a cosmical
after-operation exterior to God, and not as the energy of the divine
holiness, which (energy) operated continuously on account of the
nature of the case; so that although the extremity of the wrath came
upon Jesus, He did not become the object of that wrath. 2. Because
he makes Jesus to have been affected by this wrath only as regards
the natural side of His person, and not in respect to His inward
personality; so that He experienced it without feeling it to be such.’
3. Because he looks upon the wrath which affected Jesus only as the
result of His incorporation into sinful humanity, and not as the
consequence of His taking upon Himself all the sins of man; so that
the only aim of the pressure of the wrath upon Jesus was, that He
might approve Himself as the Holy One, and not that He should
endure it as the Guiltless One who appeared for the guilty. In all
three points Hofmann denies those conclusions, into which the
apostolic consciousness willingly entered, and to which the apostolic
utterances urge us. For, I. St. Paul expressly states (Gal. iii. 13) that
Christ was made a curse for us. The patriarchal promise implies a
blessing (εὐλογία) ; but the law which intervened impends with its
curse (κατάρα) over those whom it binds. The dam of this curse
must be broken through in order that the stream of the blessing may
flow forth. This “ breaking through” —which, except God had not
intervened with His own law, could not have taken place without the
full execution of the curse—is brought about by Christ, who has
ransomed Israel, the nation called to convey the blessing, from the
curse of the Sinaitic law.?, What the ransom consisted of is fully
expressed in the participial sentence: He submits to come 1 Or, as
Hofmann might also say: He feels indeed the wrath of God, but it is
the wrath of God against man; He feels it as a wrath directed
against mankind, and not against Him. He feels it only as sharing in
the sin of the humanity into which He had entered, in order that, by
. submitting Himself to the wrath of God against mankind, and yet,
even under this experience of wrath, remaining the object of God’s
love, mankind might also be made the object df the divine love. . 2
Hofmann, on the contrary (ii. 1. 224), says: ‘‘ His enemies, and
 496 τς EPISTLE TO THE HEBREWS. under the curse;
indeed, He so takes it upon Him, that He in person represents the
executed curse, by hanging on the cross as an ignominious criminal,
whose body, that it might not pollute the land, had to be buried the
selfsame day. “ Quis auderet,” rewmagke Bengel here, “ sine
blasphemice metu sic logui, nisi apostolus preiret?” The apostle,
however, intends it in good earnest. In the legally stigmatized mode
of Jesus’ death he sees only the self-manifestation to the outward
senses of something taking place inwardly. It was necessary for the
curse of the law to be abolished ere the blessing of Abraham could
reach the Gentiles; and it is abolished by Christ taking it upon
Himself, ay, taking it into Himself, and thus opening out a free course
for the blessing. II. If the Lord has become like us in all things
except in sin—a point often insisted on by the author of the Epistle
to the Hebrews—it must be assumed beforehand that He will also
have experienced God’s, wrath which weighed upon humanity, into
which He had entered. And He must have felt it, because He,
although sinless, had made Himself the beasér of, and atoner for,
the sins of man: that He did feel it, is shown by mental conflicts in
Gethsemane and on the cross. In Gethsemane He recoiled from the
cup of death only because it was to Him a cup of wrath (vid. on v.
7), and on the cross He felt that He was forsaken by His God; but
the feeling of being forsaken by God, that is, by God’s love, is the
full savour of wrath, indeed of hell.* Or is it that, as Hofmann says
(Schutzbr. ii. 74), God only so far forsook Him, by leaving Him to
carry on alone His conflict with Satan, without affording Him comfort
not God, have realized on Him the curse which apt to those who are
disobedient to the law.” 1 In the Abweisung (p. 186) Hofmann thus
expresses himself : *“‘ But that Christ suffered that which we should
have suffered, appears quite undemonstrable. The beneficial
impression made upon me by this ‘ appears,’ although done away
with by later works, still dwells in my memory. To what purpose is
the controversy carried on since the . first apology with so much
predilection, and directed against the idea that the Lord suffered the
punishment of hell? It is not the question whether He suffered in our
stead that damnation which will ensue
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION, 427
and help? Was, then, the sting of the serpent all that the crucified
One had to suffer? Did He not bear the burden of all our sins? Was
not the matter in hand, to struggle through God’s wrath so as to
obtain God’s ‘love for us, the enemies of God, all of whose guilt He
had taken upon His guiltless soul? III. The sin of man which Christ
took upon Him is held in the apostolic consciousness to be so much
His own sin, that is, appropriated by Him, that the author of the
Epistle to the Hebrews says of Him, on the one hand, that He was
χωρὶς ἁμαρτίας (ch. iv. 15), and, on the other hand, that He will one
day appear χωρὶς ἅμαρtias (ch. ix. 28); as much as to say that at His
first appearance He was, in a certain sense, not without sin. The sins
of many—that is, of mankind—lay upon Him, and were the cause of
the sufferings and death which were ordained for Him. In the same
sense, Paul says (2 Cor. v. 21), that although He knew no sin as His
own personal action, God made Him sin (ἁμαρτίαν) for us. On this
Hofmann remarks: “Since sin is not in this passage brought, as a
matter of experience, against Him who is placed in relation with it, it
cannot be said that the punishment of sin—that is, punishment
properly speaking—was laid upon Him.” The logic of the Scriptures is
something different. They do not hesitate to say: yoy wie IDM, the
punishment which was for our salvation was to be upon Him (Isa.
liii. 5). Certainly, in Hofmann’s view, no more is said here than this,
that He experienced “ an actual chastisement” which convicted those
(who there acknowledge their former misconception of the sufferer)
of their sin, and of the severity of the divine holiness, and thus
availed for their salvation. But why all this at the last day, but
whether He was subject to bodily death in all the depth of its penal
consequences,—in one word, the death of being abandoned by God.
The being abandoned by God, or being forsaken by God’s love, is as
assuredly wrath as the loss of life is death ; and wrath is the essence
of hell, just as love is the essence of heaven. This essence of hell
was tested by the crucified One: God hid hyp Asa His countenance
from Him, in order to have pity on His, and in Him our peiy ‘ona (Isa.
liv. 8)
 428 EPISTLE TO THE HEBREWS. circumlocution? Merely
that it may not be said that He was chastised in our stead. But ΡΥ is
the usual word both for the chastisement of love (Prov. iii. 11) and
also for penal chastisement (Jer. xxx. 14), and the sufferings of Job
are thus called (Job v.17). And he on whom “pvp lies, is to a simple
understanding not one on whom that lies which chastises another,
but one who himself has to bear and suffer the chastisement. The
idea of pena vicaria cannot be more exactly expressed in Hebrew
than is the case in the above-named word. It cannot even be said
that 1DiD is used in order to describe the sufferings of the servant of
God as a chastisement proceeding from love, although of course
love was the alpha and omega. For, besides ἼΘΙ) and nn3in, the
Hebrew language has no word of its own for κόλασις or τιμωρία.
Also, when David implores God that He will not chasten him in His
wrath and fury (Ps. vi. 2), he has no other expressions to use but
these. But also in Rom. viii. 3 Paul says expressly, that Christ in His
sufferings became an object of the execution of the divine judgment
for the sake of our salvation ; for we read there: “‘ What the law
could not do, in that it was weak through the flesh” (that is, through
the flesh working against it, could not come to full realization), God
has done in another way, and by “sending | His own Son in the
likeness of sinful flesh, and as a sacrifice for sin, condemned sin in
the flesh; that the righteousness of the law might be fulfilled in us,
who walk not after the flesh, but after the Spirit.” There is something
almost too audacious in Hofmann maintaining (Schri/tb. ii. 1. 239)
that this passage has in no way to do with the death, but only with
the sending, of the Son of God; as if one point excluded the other.
The whole course of the history of Him that was sent, from the
beginning down to its final climax, — is taken into consideration. But
we are assured by the words περὶ ἁμαρτίας that the apostle had, in
fact, the death in view. These words are applied in Hellenistic Greek
(Heb. x. 6) to the sin-offering. Even supposing that they were
translated differently from the way in which we have ~ rendered
them—if περὶ ἁμαρτίας is to be so taken, that
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 429
the aim of His sending only concerned sin, and that sin is the matter
in question ; still it is scarcely possible that the sacrificial idea should
not have floated before the apostle’s mind. But this we will not insist
upon. At all events, κατέκρινε points us to Golgotha. Then how finely
drawn, how much too finely drawn, is Hofmann’s interpretation : “In
the flesh, in human nature, from Adam downwards destined to sin,
where sin had hitherto exercised a right of domination, there God
has abrogated this right, by sending for the sake of sin Him who was
like to sinful humanity, who also proceeded not from mankind
propagated by Adam, but coming from God has entered into
humanity!” This train of thought is as unintelligible to me as to Keil,
and perhaps every one else. Moreover, I do not: understand how sin
before Christ can be adjudged to have had a “right” of domination:
death had a right of domination, but not sin, to.which no such
privilege is anywhere or ever given. And does κατακρίνειν merely
mean to abrogate a right? Whoever is judged is condemned: a
punishment is adjudged to him, and not merely a right taken away
from him. The idea expressed by the apostle is as simple as it is
clear: What the law, in consequence of the guilt of human flesh,
could not accomplish—that is, the carrying out of its promise of
righteousness and life—this God has performed, by executing in the
person of His Son a judgment upon sin; in consequence of which,
the promise which the law affords to the fulfillers of it is realized, or
(if δικαίωμα is taken not for the favourable sentence, but for the
sum-total of the prerogative of the law, and in conformity with this,
πληροῦν also) we are restored to a right position, in whiclf the law is
fulfilled. For the sake of the antithesis, I prefer the former idea. On
sin God has passed a penal sentence, by which the κατάκρίμα of the
law is removed for us, and now its δικαίωμα is fulfilled. But whoever
is condemned is henceforth debarred from the activity by which he
incurred guilt. If, therefore, sin has once for all met with its penal
sentence, its ruling and death-producing action towards men has
also come to an end. Now, where has God executed this act of
judgment? ᾿Εν
 430. } EPISTLE TO THE HEBREWS. τῇ σαρκί. This is not,
however, to be corisidered equivalent, as a matter of course, to ἐν
τῇ σαρκὶ αὐτοῦ. The sense in the first place only is, that the penal
sentence on sin has been executed on that very flesh which
frustrated the fulfilment of the law, or of God’s will revealed on Sinai.
But in whose flesh, except in that of the Son of God, whose
personality is so absolute a one, that it might be executed in His
flesh once for ail—in Him the one for the sake of all? And where
should it be executed, except upon the cross? The flesh of Jesus
destroyed upon the cross is here held by the apostle as the removed
partition wall of sin and the guilt of sin; so also in Col. ii. 14
(because vicariously for our corpus delicti) as the bond
(chirographum, in the legal phraseology of Rome) testifying to our
indebtedness, now nailed to the cross, and thus pierced through and
obliterated; and also in Heb. x. 20, in another connection of dooaulit
as the rent and consequently removed veil of the holiest of holies.
This idea is also fundamentally the same as that expressed in Gal.
11. 18 ἢ. The Son of God, by taking upon Him our flesh, with all the
consequences of sin, and in this flesh suffering death, has become
for us both ἁμαρτία and κατάρα. It may therefore be well said, that
in what Jesus suffered, or rather by suffering accomplished, in
devoting Himself, through His own eternal Spirit (Heb. ix. 14), freely
and willingly thereto, satisfaction was made to the wrath οὗ. God, or,
as Hofmann in his Abweisung does not hesitate to write, to God in
wrath against sinful man. But yet more correct would it be to say—
what Hofmann absolutely denies —that Jesus satisfied God’s penal
justice, in which His wrath was manifested, and to which it was
made proportionate.’ Here also the form of expression adopted by
the church has apostolic language in its favour. In Rom. iii. 21, after
the apostle has shown that the Jewish and Gentile 1 The question’
why the Scriptures do not express themselves to the effect that
Christ had reconciled God, does not come into the controversy, as
even Hofmann has no scruple in speaking of a reconciliation of God.
We have endeavoured to answer the question in our commentary on
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION, 491
world were in-an equally lost condition, and that a righteous position
of any avail in God’s sight cannot be brought about either by the
natural or by the positive laws, he reverts to the great theme of the
gospel expressed in ch. i. 17, by setting forth, that in Jesus Christ’s
work of redemption, in which God shows Himself to be the
Righteous One, and Him who mercifully justifies, a righteousness of
God is manifested, which had been previously testified to by the law;
and that this righteousness will become ours by means of faith, to
the exclusion ofall self-glorification, and will embrace without
distinction both Jew and Gentile. God has now opened another way
for us to become partakers of the divine righteousness, inasmuch as
sinners, whose sins were only made manifest by the law, are
justified as a free gift by His grace, by virtue of the redemption in
Jesus Christ, dv προέθετο ὁ Θεὸς ἱλαστήριον διὰ τῆς πίστεως ἐν τῷ
αὐτοῦ αἵματι. As above, with regard to περὶ ἁμαρτίας, I, with
Philippi, Keil, and now also Tholuck, think it in the highest degree
improbable that the apostle should have understood the word
ἱλαστήριον in any other than the usual Hellenistic sense. On the
Capporeth Jehovah was enthroned in the cloud: the sprinkling of the
blood of the sin-offering on the Capporeth was the culminating point
of all the acts of expiation; from thence, too, the high priest brought
back the forgiveness of sins, not merely for individuals, but, as the
Epistle to the Hebrews often says, for the λαός, that is, the whole
community. In an antitypically similar way has God openly set forth
Jesus as an ἱλαστήριον, a mercyseat: He becomes this for us
“through faith;” He is this in Himself, “in His own blood.” The apostle
now goes on to state the aim of this provision on the part of God: εἰς
ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων
ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ. Where there is a shedding of
blood, and consequently of life, there is violent death; and where
such a death is decreed, it is a ch. ii. 17. It should be well
considered, that the mode of expression, “ that the death of Christ
satisfied the divine justice,” would be allowed even by Hofmann, but
not that it satisfied the divine penal justice.
 482 EPISTLE TO THE HEBREWS. manifestation of penal
justice; and such was needed, because the sins of the pre-Christian
world had been passed over— passed over without judicial
interference through the divine forbearance. How this forbearance is
to be explained is stated by the words πρὸς ἔνδειξιν τῆς δικαιοσύνης
αὐτοῦ ἐν τῷ νῦν καιρῷ, Closely (with Hofmann) to be connected
with ἐν τῇ ἀνοχῇ τοῦ Θεοῦ. If God allowed the affronts to His
majesty to go so long unpunished, it was because His view was
directed to the one signal demonstration of His own righteousness
reserved for the present time. He exercised forbearance as regards
these affronts, because His aim was, in this demonstration of
righteousness, to manifest at the same time both justice and mercy:
εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως "Incod. A
twofold aim is here involved: (1) God willed to be righteous,
inasmuch as He required an atonement of blood, namely ἱλάσκεσθαι
ἐν τῷ αἵματι Ino. Xp.; (2) to be also a Justifier, inasmuch as He set
forth this fulfiller of the atonement of blood as ἱλαστήριον for
mankind. The outbreak of His punitive justice was to be at the same
time the introduction of His redeeming mercy, and the manifestation
of His mercy was to be also a manifestation of His righteousness,
which condemns sin and spares mankind. And thus it has come to
pass. Satisfaction is made to God’s righteousness by an atonement
of blood having been made; also His justifying mercy has free
course, for the sinner is not pronounced righteous without its being
shown how deep an abhorrence He has of sin, and how severely He
condemns it: he that is in himself unrighteous is pronounced
righteous, in that he no longer derives his righteousness from
individual actions in conformity with the law, but from faith in Jesus
Christ the Atoner. Up to the time of Christ, God suspended His penal
justice, in order that, when He manifested Himself as the Righteous
One, He might also manifest Himself as the Justifier, without any
detriment to His righteousness. The New Testament ἱλασμός is the
solution of the counsel of the pre-Christian history of the world, and
of the divine disposition evident in it. ‘The righteousness of God,”
says
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 433
ΠῚ δι δῆ (Schri/td. ii. 1: 229), “is not exhausted in the narrow idea
of penal justice. It is the same righteousness of God which was
demonstrated both in condemning the world on account of its sin,
and also now in helping it to obtain righteousness. But it is not that
He now, in the person of Christ, punished sin. It was not by
punishing it, but by atoning for it, that He helped us to attain our
righteousness. And it is not of the mode in which He atoned for it
that it is said He thereby showed forth His righteousness; but the
very fact that He atones for sin, and thus helps us to righteousness,
is the demonstration of His righteousness. That He might not be
compelled to punish the world, He has reconciled it with Himself.” He
speaks as if atonement (77583) and punishment were contrasted
with each other! This can only be the case in Hofmann’s view, who
makes out that atonement is constituted by God allowing the
Mediator of salvation, and the Mediator Himself submitting Himself,
to suffer the utmost extremity of all that the enemy could do against
the work of salvation. How atonement could proceed from this I
would willingly understand, but it does not lie in my power. It is a
fundamental idea in the Scriptures, that sin is atoned for by
punishment. For instance, murder is atoned for (52) by the death of
the murderer (Num. xxxv. 33); and the guilt of Israel’s sin is only
atoned for by means of judgment, that is, by Israel being penally
sifted, and being led by God’s judgment into the self-judgment of an
honest repentance, manifesting itself in action (Isa. xxvii. 7-9). If, in
addition, we consider the ritual of expiation (Deut. xxi. 1-9), of
which we shall subsequently speak further, it will be evident that
neither atonement and punishment, nor atonement and the
vicarious suffering of punishment, are so separated from each other
as Hofmann (Schutzschr. ii. 96) asserts. It is true that by δικαιοσύνη
we must understand neither God’s penal justice exclusively, nor yet a
righteousness of God which excludes the execution of the
punishment threatened to sinners; for δικαιοσύνη is the harmony of
God’s actions with His law, and consequently includes the realization
both of the κατάκριμα on those who VOL, II. ’ 2 Ε
 434 . EPISTLE TO THE HEBREWS. transgress the law, and
also of the δικαίωμα on those who fulfil it. And in both aspects is the
work'of atonement a manifestation of the divine righteousness: for
on one side it is shown forth as judging the unrighteousness of man
by requiring an atonement—indeed, an atonement of blood; and on
the other as helping on to righteousness, by opening out, by means
of this atonement of blood, to all who have faith in it, the way to a
righteousness. by ert the previous unrighteousness becoumes
imputative, and is then effectively abolished. “Evidently,” says one of
the latest expositors (Matthias), in his ddmirable translation and
commentary on the Epistle to the Romans (ch. iii.), “God acts in the
most perfect harmony with His laws, in requiring for sin a
corresponding atonement ; and the atonement required is this, that
Christ should give an all-sufficient λύτρον in His blood, which λύτρον
God looks upon as given by us, if we by faith are in fellowship of life
with Christ, so that Christ lives in us, and we in Christ.” In our view it
amounts only to this, that the sufferings of Christ as a divine decree
in the last resort, and the whole guilt of mankind which Christ took
upon Himself with the aim of atonement, should. be placed in
causative connection, and that they should not be degraded to a
means of approving the Mediator of salvation, necessitated merely
by the enmity of the world and its prince. — The whole of the New
Testament Scriptures strive and contend against this view, and
throughout (e.g. Heb. ix. 15) make the death of Christ, on the side
of God as well as men, a conditio sine qua non of the redemption.
God could not look upon our guilt as blotted out until Christ had pre_
viously expiated it by His sufferings, and atoned for it by His blood.
This is what was required by His righteousness —RHis
righteousness, indeed, influenced by love; for it was love which dealt
with the claims of His righteousness on all of us, by concentrating
them on what was done by the One for the sake of all. It was His
183? (cf. Deut. iv. 24, ix. 3), from which Isaiah derives the sending
of Christ—the zeal of His wrath, which was pervaded, mitigated, and
deadened by the zeal of His love: for what is the wrath of God, but
His
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 435
fiery zeal on account of the refusal of His love? and what is the zeal
of His love, but the power of love, which, by over-— coming all
hindrances, wins back that which was refused ? And Jehovah, we
read in Isa. liii. 10, was pleased to bruise Him, and He hath afflicted
(Him) with great woe. It pleased Him to do it; for that which,
considered in itself, constituted not only the shape, but also the
essence of His wrath, was His merciful will, as a motive and as an
aim. He thus for a time designedly afflicts the One, His own (in
Himself) guiltless Servant, in order to render it possible to be able to
bring everlasting mercy instead of penal justice on the whole of a
guilt-burdened people. Those who despised the Servant of Jehovah
on account of His affliction, and held the suffer- — ings which He
endured to be the punishment of His own especially heinous sin, will
one day be compelled to confess that His sufferings stood in an
entirely different position, | and that “ Jehovah laid upon Him the
iniquities of us all.” Stier here interprets: He caused the iniquities of
us all to strike or break on Him. Hofmann very justly does not agree
with this misinterpretation of Stier, induced by the latter’s aversion to
the pena vicaria. “ As the blood of the victim falls upon the head of
the murderer,’ he remarks (Schrifib. ii. 1, 188) with perfect justice,
“since the deed of blood which is committed reverts upon him as
vengeancebringing guilt, so comes the sin upon the sinner—reaches.
him and affects him. Just as it proceeded from him as an act of self-
determination, so it returns upon him as an act of condemnation. In
this case, however, God does not allow those who have sinned to be
affected by that to which their sin condemns them, but causes it to
strike His Servant, the Righteous One.” Were we now to ask what it
is that strikes Him, Hofmann would be compelled to answer (p. 137)
that Jehovah’s Servant has to expiate the sins of His people,
although in another place (p. 321) he asserts that sin was not
atoned for by Jesus’ ethical action in His sufferings. The sufferings of
Jesus are therefore regarded by him as an expiation, and yet not so
regarded. His suffering is neither a penal suffering nor an expiation
which may be
 436 EPISTLE TO THE HEBREWS. compared to the conéritio
of the penitent sinner, but it is an atonement, as if making good our
guilt. But how does He make it good, except by paying the
punishment due to our. guilt which He took upon Himself? The name
of sin in the Hebrew undeniably signifies both the guilt thereby
incurred and the punishment resulting therefrom (vid. e.g. Lam. iv.
6; Zech. xiv. 19): the text, indeed, says expressly, “The ©
chastisement for our salvation was upon Him.” The cardinal question
with which we have to do, viz. whether God acts in respect. to the
sufferings of Jesus as with the evil which He allows to take place
without Himself doing .it, or whether He acts as when punishing the
wicked by intervention of the wicked, thus Himself executing the
punishment, cannot be answered in the latter sense more clearly
than by the prophet Isaiah. Even if we allow that 1D% does not
signify punishment—which, however, it does signify—how can
Jehovah cause the guilt of many to fall upon the One, except by
visiting the guilt of the many on the One, and making the One suffer,
thus executing on Him the judgment incurred? These are
unavoidable inferences, which Hofmann, not without now and then
being caught by them,’ finally evades; only, however, by looking
upon the Servant of Jehovah as — a mere prophet, and by
degrading to mere points of His | prophetic vocation the antitypical
feature of the self-sacrifice (2.6. of sacrifice and priest combined),
which is here first adopted into the prophetic figure (at least
fundamentally) of the future Mediator of salvation. Certainly a
prophet cannot endure the suffering due to the guilt of his people as
a judgment falling on him instead of his people. By this obliteration
of the grand course of the announcement of salvation, which is
presented to us in Isa. xl.-Ixvi., both satisfactio vicaria and pena
vicaria are set aside. It would be absurd to suppose that God
punished His Servant because He took upon Himself the sins of
men; for this was the eternal counsel of mercy of the Father, indeed
of the Triune God, now actually realized. Neither may it ' Vid. Keil
(Luth. Zeitschrift, 1857, 3, p. 448 ff.). Compare notes on ch, ix. 27,
28, 7 |
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 437
be assumed that God punished His Son as He punishes sinners; for
the Son was no sinner, although the bearer of sins. Being in Himself
absolutely sinless, He willingly submitted Himself, with the guilt of
man’s sin which He had taken upon Him, to the judgment of God;
and this free act of love on the part of the sinless One was exactly
that which was willed by the love of the Father Himself. But the love
. of the Father to sinful men would not have been holy, if He had
allowed the burden of guilt, which the sinless One had taken upon
Him, to be considered as obliterated, without causing, Him to pay
the penalty incurred by mankind. He must satisfy His righteousness
ere He can satisfy His love, unless He were to renounce the holiness
of His love. He must, we say, for it is a necessity grounded in His
nature. Over this necessity, however, impends in the work of
atonement the absolute power of His freedom, which realizes the
necessity, but not otherwise than according to the plan laid down,
and His freely stipulating will. That which takes place is necessary,
but it takes place according to the will of His love. By submitting His
Son even to a sense of divine abandonment in a violent death for
the sake of that guilt of sin which He had willed to blot out, He
obtains for Himself a valid satisfaction; and the Son, by willingly
meeting the divine justice, and in the midst of God’s wrath retaining
His love, makes a sufficient satisfaction. Itis sufficient; for the
sufferings of Christ are actually the equivalent of the punishment
incurred by us. But an equivalent it assuredly is not in the outward
sense, by which a thousand dollars in gold are equivalent to the
same sum in paper money: it is not so exact an equivalent as the
opponents of the satisfactio vicaria desire in order to be disarmed. It
was not so plainly exact an equivalent; and yet we cannot but
believe that, in accordance with the words of our church Confession,
we are com- _ pelled to assert, “ Dominum nostrum J. Chr. in sese
suscepisse maledictionem legis ferendam et omnia peccata nostra
plenissima satisfactione expiasse,” that is, through a perfectly
sufficient expiation. Indeed, what we, if unredeemed, must have
suffered for ever, was suffered by Christ temporally; and all
 438 EPISTLE TO THE HEBREWS. that we in various degrees
and ways deserved to suffer, was suffered by Christ in His course
from the manger to the cross, and although suffered in manifold
ways, yet always in a mode conformable to human life and history.
But by means of the πνεῦμα αἰώνιον, through whom the incarnate
One offered Himself up for man, this His suffering obtains an
absolute value; also through the pure, tender, and inwardly divine
innocence, on which these torments of His love and of His soul were
inflicted, and thus brought about a tension of His relation to His
Father which verged on disruption, His suffering attains an infinite
intensity; and this divine and eternal, this spotless and untroubled
background, ἡ renders His free surrender of Himself, even up to His
last breath, a preponderating equivalent, in the judgment of the
righteous and merciful God, for the whole of the sins of man.
Moreover, in respect to the result of that which came to pass
between God and the Son of God, which St. Paul specifies by saying
that God is both Sé«avos and δικαιῶν, why should it not be called a
reconciliation of the divine love with the divine righteousness? “If it
is said,” argues Hofmann (Schutzschr. ii. 97), “that sin, as an infinite
offence to God, could not have remained unpunished, and that He
had punished it, only not in our persons, but in that of Christ ; also
that He had forgiven it on the ground of this reconciliation of His
love and holiness,—I must in the first place reply that God’s love is
not an attribute which has to be reconciled with His holiness as
another attribute, but a disposition of mind whose character is
determined by the nature of Him * who loves.” This distinction is not
to the point; for love and righteousness are here taken into
consideration as modes of conduct to the creature, both equally
essential to God. On the one hand, God cannot forbear from still
loving the creature as such, even in the state of self-incurred ruin ;
and, on the other hand, He cannot forbear from executing on him
the punishment due to his sins. The sin of the creature frustrates the
divine love, in the rejection of which, indeed, sin consists, by laying
upon God the necessity of confirming and asserting His holiness by
penal justice. If now it comes
 SCRIPTURAL BASIS OF DOCTRINE OF SATISFACTION. 439
to pass that this demonstration of His righteousness by God Himself
is made the means of again turning His love to the creature, we
should call this a reconciliation of love with righteousness. We should
justly thus designate the ἀποκατίστασις of the damned, if the
Scriptures taught any such idea, since the.age-long damnation
would only be the means by which the manifestation of love to them
would be possible. The Scriptures, however, place before us another
pattern of this reconciliation of the divine love as the justice which
proceeds from its holiness. If we take a glance at the history of
Israel which is sketched out in Moses’ prophetic song (Deut. xxxii.),
what is it, taken as a whole, but a conclusive reconciliation of God’s
inves with His righteousness ? The immutable ground of God’s
relation to Israel is asserted in the fact that God always inflicted on
Israel that which His righteousness required, but always with the
view that this manifestation of His righteousness might again
confirm His love. This reconciliation of the love and righteousness of
God, in virtue of which He judged Israel by sifting but not destroying
it, delivering those that were sifted out, and again favouring them, is
celebrated in the last words of the abovenamed great song as the
atonement (1521) for the land and — God’s people. The
fundamental idea is the same as in Isa. i. 27, where we read, “ Zion
shall be redeemed with judgment, and they that return of her with
righteousness.” Judgment and righteousness ὉΕΤᾺ baw) are here
(cf. ch. iv. 4, v. 16, XXVill. “17) intended in their (in the first place)
fuitidial: fulfil- : ment. A judgment of God the righteous will be the
means whereby Zion will be redeemed ; a judgment on sinners and
sin, whereby the power will be broken which held in bondage those
of Zion who were well-affected towards God, so far as any were yet
existing. In consequence of this, those who turned to Jehovah are
made members of His true church. By no other means, therefore,
than by manifesting His penal justice, does God acquire a
righteousness which is conferred as a gift of mercy on those who
escape the.former. The result of the manifestation of judgment
proceeding from God’s merciful will as the ultimate motive, is that
which
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