For, consisting of two natures, and the personality lying in the Godhead, which gave value and worth to all things done for us by the manhood, the obedience takes denomination from thence, to be the obedience of God. The Son's righteousness, the Son's blood; the righteousness of God, the blood of God (Heb 5:8,9; Phil 3:9; Acts 20:28; 1 John 3:16).
Thus, Jesus Christ came into the world under the law to redeem, not simply as God but as God-man, both natures making one Christ. The Godhead, therefore, did influence and give value to the human flesh of Christ in all its obedience to the law, else there would have been wanting that perfection of righteousness which only could answer the demands and expectation of the justice of God to wit, perfect righteousness by flesh.
But the second Person in the Godhead, the Son, the Word, coming under the law for men in their flesh, and subjecting himself by that flesh to every title and demand of the law; all and every whit of what was acted and done by Jesus Christ, God-man, for us, it was and is the righteousness of God; and since it was not done for himself, but for us, as he saith in the text, 'to redeem,' the righteousness by which we are set free from the law is none other but the righteousness that alone reside in the person of the Son of God.
It is essential; thus, it should be evident concerning God and man.
Concerning God, righteousness is demanded by God; therefore, he who comes to redeem must present before God righteousness absolutely perfect; this can be done by none but God.
With respect to man, man was to present this righteousness to God; therefore, the undertaker must be man. Man for man, God for God, God-man between God and man. These days, he can lay his hand upon us and bring God and man together in peace (Job 9:33).
Quest. But some may say, what need is there for the righteousness of one who is naturally God? Had Adam, a mere man, stood in his innocence and done his duty, he would have saved himself and all his posterity.
Answ. Had Adam stood, he had so long secured himself from the wages of sin and posterity as they were in him. But had Adam sinned, yea, although he had not defiled his nature with filth, he could never after that have redeemed himself from the curse of the law, because he was not equal with God; for the curse of the law is the curse of God; but no man can deliver himself from the curse of God, having first transgressed. This is evident because angels, for sin, lie bound in chains and can never give themselves. He, therefore, that redeem man from under the law must not only do all the good that the law requires but bear all the penalty that is due by the law for sin.
Should an angel assume human flesh, and in that flesh do the law, this righteousness would not redeem a sinner; it would be but the righteousness of an angel, and so, far short of such righteousness as can secure a sinner from the wrath of God. But 'thou shalt love the Lord thy God with all thy soul, with all thy heart, with all thy mind, with all thy strength.' If there were no more required of us now to redeem ourselves, it would be impossible for us to do it because, in the best, there is sin, which will intermix itself with every duty of man. This being so, all the heart, all the soul, all the strength, and all the mind, to the exact requirement of the justice of the law, can never be found in a natural man.
Besides, for this work, a perfect memory is required, always to keep in mind the whole duty of man, the whole of every title of all the law, lest sin come in by forgetfulness; perfect knowledge and judgment, lest sin come in by ignorance; and everlasting unweariedness in all, lest sin and continual temptation tire the soul and cause it to fail before the whole be done.
To accomplish this, he must have—1. A perfect willingness, without the slightest thought to the contrary. 2. Such a hatred of sin as is not to be found but in the heart of God. 3. A total delight in every duty, and that amid all temptations. 4. A continuing in all things to the well-pleasing of the justice of God.
Should the penalty of the law be removed? Should God forgive the penalty and punishment for past sins and only demand good works now? According to the tenor of the law, no man could be saved; that heart, that soul, that mind, and that strength would not be found anywhere in the world.
This, therefore, must cease forever unless the Son of God puts his shoulder to the work; but, blessed be God, he hath done it—' When the fulness of the time has come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law.'
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