iniquity of us all." That is, He took our place so intimately that He
actually bore the punishment due to us. In another place it is said
that "He was made a curse for us." The curse that was originally
intended for us alighted upon Him. It is said that "He is the
propitiation for our sins." It is said that "Christ died for us." It is
said that we are "justified by His blood." It is said that "by the
obedience of One"--that is obedience unto death, "shall many be made
righteous." These are only a few of many passages of similar import.

I do not overlook the fact that Christ's life and death had a moral
effect as well. Certainly His life and death are the greatest example in
the world; and that example has done far more to uplift the character of
the world than any force brought to bear upon mankind. At the same time,
the supreme meaning of His suffering is that it was punitive. He
actually bore the curse for us. And we have the glorious fact repeated
again and again that He did it for every soul of man. He really
"satisfied divine justice."

* * * * *

Then what further claim can God rightfully make in the way of
punishment? The penalty has been paid. Does God require it paid over
again? He is a just God. He claims but one payment of the penalty. To my
mind, that fact does away with all possibility of eternal punishment.
For all other suffering that God inflicts is entirely reformatory.
Whether that suffering be inflicted in this life or the life to come,
the principle is the same; it is all reformatory. It may come, and
often does come, as the result of sin. In the providence of God sin and
suffering are closely linked together.