We are all familiar with the story of the trial of Abraham’s faith which made him ready to sacrifice his son, Isaac, on the altar of sacrifice at God’s bidding. We read, “Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him upon the altar upon the wood” (Gen. 22:9). There we see the most extraordinary sight of a father binding his “only son” whom he loved to the altar, and taking his knife in hand he would have carried out in a moment that great sacrifice, had God not in mercy withheld his hand. A substitute was found, a ram caught in the thicket by its horns.
Abraham himself grasped the typical meaning of this harrowing scene. There had been altars before, there had been bleeding sacrifices consumed on those altars. But this solitary case was that of a human victim, and it gathered up the thought that the fulfilment of this typical scene would be seen in a Sacrifice offered up that would fulfil all the shadows, would satisfy all the types. So Abraham lifted up his eyes, and “called the name of the place JEHOVAH-JIREH: as it is said to this day, In the mount of the Lord it shall be seen.” JEHOVAH-JIREH, the Lord will provide, that is its meaning.
The centuries roll on, and we see a wondrous sight. Within view of brave Abraham’s faith we see three crosses on the mount called Calvary. On the two outer crosses hang two miscreants, men condemned to die justly by their fellow-sinners. On the centre cross there hangs a Man. Who is He? Isaac was Abraham’s “only son;” “God so loved the world that He gave His only begotten Son.” There was the answer to JEHOVAH-JIREH. But what the type could not fully indicate, we have One who was the eternal Son, “God manifest in the flesh”, the eternal Word that “was made flesh”—God and Man, one blessed Person, thus bearing all the wrath of God against sin. Nothing answering to the ram caught in the thicket by its horns was available to save Him from the judgment of death, so that righteousness being vindicated, divine love could flow to guilty man.
That was the most wonderful shining forth of Divine love, irradiating with its moral splendour this dark world of man’s sin and rebellion.
But what is meant by “standing upon the altar”? The prophet Amos wrote, “I saw the Lord standing upon the altar” (Amos 9:1). As we read down the chapter we are left in no doubt as to its terrible meaning. It speaks of dire judgment and no escape. The expression is symbolic, and sets forth the thought that if sacrifice is rejected judgment must flow. There are two sides to the cross. One, of infinite blessing and grace, if the sacrifice is accepted. The other, of judgment, if the sacrifice is refused. It reminds us of God’s question to Cain, “What hast thou done? the voice of thy brother’s blood cries to Me from the ground” (Gen. 4:10).
Amos tells us that though sinners should dig into hell, Jehovah’s hand of judgment would surely reach them. Though they should climb up to heaven, they would be brought down. Though they should be hidden at the bottom of the sea, the serpent would be instructed to bite them. Though they should be taken into captivity, yet the sword would destroy them. Terrible in its justice is the wrath of the Lord!
The altar, the place of sacrifice, the place where God can bless the guilty sinner, had nothing in it in the mind of God but happiness for man. From Calvary for centuries there has flowed healing tides of untold blessing. This is presented in symbolic language when in the future day the golden age of which the world has dreamed, and which has receded further and further from his grasp, shall have come with the second coming of our Lord bringing peace and rest to this blood-stained tear-soaked earth. According to Ezekiel’s vision a stream will flow from the altar, its healing waters flowing first up to the ankles, then to the knees, then to the loins, then waters to swim in, a river that cannot be passed over, boundless and tideless for the blessing of the whole earth (Ezek. 47). That is the meaning of the altar in God’s intention. That is the meaning of the incarnation of the Mighty God, the Everlasting Father. That is the thrice-blessed meaning of the atonement.
But let men refuse this magnificent gesture of the mighty love of the blessed God, offered at such a tremendous cost, what remains? If Divine love is spurned, refused, slighted, what remains? “A certain fearful looking for of judgment and fiery indignation” (Heb. 10:27).