Christ our Surety by Charles H. Welch in the Berean Expositor circa
1909-11.

Gen. xliii. 1-10, and xliv. 18-34.

Our readers are doubtless familiar with the passages referred to in our
title, and it is our intention to examine them with regard to their
typical teaching. The action of Israel with regard to their Messiah is
foreshadowed in this historic incident, for Stephen in Acts vii. 51,
referring to Israel as "stiffnecked and uncircumcised in heart and
ears, who always resist the Holy Ghost, as their fathers did," says,
"The patriarchs, moved with envy, sold Joseph into Egypt, but God was
with him . . . and at the second time Joseph was made known to his
brethren" (Acts vii. 9-13).

Heb. ix. 28 tells us that Christ will appear the second time without
sin unto salvation.  When the Lord Jesus comes again, "they shall look
upon Him whom they have pierced, and shall mourn," even as Joseph's
brethren did when they realized that they were in the presence of one
who had been so ill-treated at their hands.  We do not desire, however,
to emphasize the prophetic type so much, as to draw attention to one of
the sublimer truths of the doctrine of the atonement which is herein
typified, viz.:-

The suretyship of Christ.

"I will be surety for Him" (Gen. xliii. 9). -- What is the meaning of a
surety?  The Hebrew word comes from a word meaning "to mix."  At first
sight this may not appear to throw much light upon the subject, but we
believe it will as we examine one or two passages of Scripture.  The
Hebrew word for "evening" is literally "the mixture," for then the
light and darkness appear to mingle together.  The same word supplies
us with the "woof" (Lev. xiii. 48, &c.) in weaving, the threads which
are "intermixed" with the warp in the production of the cloth.  It
further comes to mean, "To mix or engage with others in trading," and
hence in turn comes to mean, "A place for such intercourse -- a
market."

This helps us to see that the great underlying principle of suretyship
is to become so identified, or interwoven with the cause of another, as
to be treated in his room and stead, to be responsible for his debts
and failures, to make good his deficiencies, in short, to fulfill to
the letter the wonderful doctrine enshrined in the theological term

Substitution.

This responsibility is further emphasized by the words of Judah, "Of my
hand shalt thou require him."  For illustration read Gen. xxxi. 39,
"That which was torn of beasts I brought not unto thee; I bare the loss
of it; of my hand didst thou require it."  See also 2 Sam. iv. 11. 
Judah further amplifies this by saying that should he fail in execution
of his suretyship, "then let me bear the blame for ever."  The word
rendered "blame" is translated "sin" 165 times in the Old Testament. 
Hence, looking beyond Judah to the anti-type, we see that if Christ our
Surety failed in His work, He must be still bearing sin -- a dreadful
thought -- but, blessed be God, this is effectually disposed of by the
resurrection, for "He was delivered because of our offenses, and raised
again because of our justifying" (Rom. iv. 25).  "Sin hath no more
dominion over Him."  The substitutionary character of the work of the
surety is further emphasized in Gen. xliv. 33, "Let thy servant abide
instead of the lad." Precious word "instead."  "That One who knew no
sin was made sin (and a sin offering) for us (or on our behalf), with
the object that we might become righteousness of God in Him" (2 Cor.
v.21).

Christ dying in my stead, and raised from the dead, is pledge of

Irreversible salvation.

Gen. xliv. 34 gives a word which enables us to see that the step
downward from heaven's glory to earth's shame taken by the Lord Jesus
when He made our cause His own, is to be followed by a step upward from
earth's shame to heaven's glory with Him.  He who identified Himself
with our sorrows has identified us with His joys.  Oh, the wonder of it
all!  Truly "by grace ye are saved "; truly (as one has put it) "the
saved are in for favour."  Listen to Judah, but think of Christ, as He
says, "How shall I ascend up to my father, and the lad be not with me?"
 How can Christ who suffered, died, and rose again, ever be satisfied
until those for whom He became surety are safely by His side in the
Father's home?

"With me." -- When we contemplate our ruin, our fall, our sin, our
doom; what grace, what love, that He, the spotless peerless Son of God
should come down and identify Himself "with me!"  When we contemplate
His glory, His fullness, His holiness, the wonders of the heavenly
home, the light of His glorious throne, the nearness to the Father,
what transcendent grace and unspeakable mercy do we find in the
scripture which tells us that, sinful by nature as we are, we shall one
day reach the fruition of redemption by finding ourselves placed
securely for all eternity "with Him."

Let it be repeated and emphasized unremittingly that all is of grace,
that He hath "saved us and called us with an holy calling, not
according to our works, but according to His own purpose and grace,
which was given us in Christ Jesus before the age-times" (2 Tim. i. 9).
 There are some who are so spiritual (?) that the doctrine of the
atoning blood is repulsive to them.  We can but pity them.  In the
sight of God that blood is "precious."  On the pages of Scripture we
discover that through that precious blood we have peace; we are
justified; we are saved from wrath.  We know Him, our great Surety, not
only as the One who died, but as the One who was raised from the dead
to die no more.  Still for us He lives; still for us He intercedes;
soon for us He is coming.  Soon we shall be with Him.

May those who read these words be led fully to realize the blessedness
of the truth contained in the type before us, and unflinchingly and
unfalteringly hold fast the truth of Christ our Surety.