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“I and my Father are one.” — John 10:30
There is a great deal of caviling in some men’s minds about the expression, “the blood of God.” “How,” say they, “could the Godhead bleed? How could the Godhead suffer?” But if it is not the blood of Him who was God, I might just as well rely for salvation on the blood of one of the thieves that were crucified with him. What is Christ’s human nature? That is the rock on which many gallant ships have struck. It is not a person, having a distinct existence apart from the Deity of Christ; but it is a nature—what the Holy Spirit calls a “Holy Thing” (Luke 1:35); “a body that God had prepared for him” (Heb. 10:5), taken into intimate, mysterious, and inexplicable union with the Person of the Son of God. So that, whatever that human nature did and suffered, from its intimacy and union with the Son of God, the Son of God did and suffered. Did that nature bleed? It bled as having union with Deity; it being, so to speak, the instrument that Deity made use of.
To use an illustration—as my soul touches an object through my hand, or speaks its thoughts by my tongue; so Deity not being itself able to bleed, bled through the humanity. Did that nature suffer? It was not the mere suffering of a human person, as a man might suffer; but it was the suffering of a holy nature in intimate union with the Person of the Son of God. And did that nature obey? The Son of God obeyed through and with that nature. So that, to cavil at the expression, “the blood of God” is nothing less than to strike a blow at a great fundamental truth. We might object, on the same ground, to the expression, “God our righteousness,” as the Prophet speaks, “And this is the name whereby he shall be called, The Lord our righteousness,” that is, “Jehovah our righteousness” (Jer. 23:6). Who is our righteousness but the Son of God? And what was that righteousness but the obedience of his human nature, for Godhead could no more obey than suffer and bleed; and yet Jehovah is our righteousness. And if we do not object to the expression, “the righteousness of God,” why should we cavil at the expression, “the blood of God?”
Now this is the grand mystery which faith embraces, and which is dear to the heart of every God-taught soul. What a power and efficacy, as the veil is taken off the heart, does faith see in that sacrifice! What a atoning sacrifice does it see made for sin by the blood of the Son of God! Faith does not view it as the blood of man! Can the blood of man put away sin? But when we see it as the blood of the Son of God, oh, what value, efficacy, power, and glory shine forth in it! But until the veil is taken off the heart we cannot see it; nor can we, until the Spirit makes it experimentally known, learn what a divine reality there is in this blood to purge the guilty conscience.