Smeaton offers over 70 pages on the universal impact of a particular atonement. Lest anyone accuse Calvinists of restricting the impact of the cross to the elect only, Smeaton shows how a particular redemption touches all creation. As an aside, Smeaton employs the language of Christ’s lordship over “every square foot” years before Abraham Kuyper’s more famous “every square inch” quotation.^[3] Not restricting himself to the Gospels, however, Smeaton went on in his second volume to expound every place from Acts to Revelation where the Apostles speak of the cross. Yet, instead of merely giving exegetical notes on each passage, he brings the full weight of his Westminster theology to the text of Scripture.

What do you get when you combine exegetical precision, theological clarity, and dedicated churchmanship? In 2024, Thomas Schreiner or G.K. Beale might come to mind, as these two well-respected New Testament scholars join together biblical acumen with a deep and abiding love for the church. If you asked the same question in nineteenth century Scotland, however, you would get George Smeaton (1814–89). After serving faithfully as a pastor in the Free Church from 1843–54, he went on to assist Patrick Fairbairn in divinity at Aberdeen before assuming his final role, Professor of New Testament Exegesis at New College in Edinburgh from 1857–89.

For those who are unfamiliar with Smeaton, you would do well to acquaint yourself with him. You can find a brief biographical sketch by John W. Keddie in the Sermons and Addresses of George Smeaton. Keddie has also written a larger biography of Smeaton. I would commend both.^[1]

Still, my acquaintance with Smeaton is not located in any biography, but in a bookshop. Somewhere near the beginning of my doctoral studies (circa 2010) I took the train to a series of bookstores near the University of Chicago. Walking past one of them, I began to peruse the dollar rack, where I stumbled across a worn out Zondervan edition of George Smeaton’s The Doctrine of the Atonement As Taught By Christ Himself (1953; Edinburgh, 1871), now retitled and republished as Christ’s Doctrine of the Atonement. Studying the cross of Christ myself, I immediately picked up the book and proceeded to find its pair on a shelf inside, The Apostles Doctrine of the Atonement (1957; Edinburgh, 1870).

Little did I know what awaited me in Smeaton’s two volumes, or the way these two books would unlock others published in nineteenth-century Scotland.^[2] Personally, I am persuaded that Presbyterians and Baptists who lived in nineteenth-century Scotland, those who followed the Marrow Controversy, produced some of the best exegetical theology on cross in church history. Standing at the head of the line is George Smeaton’s work.

Totally 1,050 pages (in my two volumes), Smeaton addresses every passage in the New Testament which touches on the cross of Christ. In his first volume, he argues that Christ had a rich theological understanding of the cross, a debated subject for those who study the historical Jesus. Additionally, in that volume, Smeaton offers over 70 pages on the universal impact of a particular atonement. Lest anyone accuse Calvinists of restricting the impact of the cross to the elect only, Smeaton shows how a particular redemption touches all creation. As an aside, Smeaton employs the language of Christ’s lordship over “every square foot” years before Abraham Kuyper’s more famous “every square inch” quotation.^[3]

Not restricting himself to the Gospels, however, Smeaton went on in his second volume to expound every place from Acts to Revelation where the Apostles speak of the cross. Yet, instead of merely giving exegetical notes on each passage, he brings the full weight of his Westminster theology to the text of Scripture. And in the end, he provides a historical sketch of the doctrine of the atonement too. In all, Smeaton’s approach is a near-perfect example of exegetical precision conjoined with confessional theology. And thus, the reader is rewarded with more than a thin list of proof-texts; he is given a rich feast of all the glories of Christ’s cross.

Back in the Summer of 2010, after picking up Smeaton’s two volumes, I would wake up early, make coffee, go outside, and read his chapters on the cross. If there is any one book that shaped my views on the cross or how to engage individual texts in light of biblical theology, Smeaton would be the one. And so, I commend his two volumes to you—you can get both from Banner of Truth or you can find a PDF at Monergism. I also want to encourage you to sample the way he introduces the four Gospels and their relationship to the cross.

As the editors of Christ Over All discussed the formation of this month, we wanted to show how each Gospel provides a different angle to the passion of the Christ. And in what follows, George Smeaton gives us exactly that. In the opening pages of his first volume on the cross, The Doctrine of the Atonement as Taught by Christ Himself, he explains the way the four Gospels present Christ and his cross, and this month they help us get our bearings as we begin to get into the details in the days to come. Take up and read. I pray you enjoy George Smeaton’s work as much as I have.

(This selection has been reformatted from the Monergism PDF).

******

Section I.—The Four Gospels the Sources of Our Knowledge as to the Sayings of Jesus.

The Gospels, a record of facts, and of memorable sayings intended to explain those facts, are constructed in the way best adapted to set forth the design of the Lord’s death. A brief notice of their constituent elements will suffice for our present purpose.

As no one mind was competent to the task of delineating the divine riches of Christ’s life, we have a fourfold mirror presented to us, in order to reflect it on all sides. The four biographies, with each a distinct peculiarity, constitute a perfect harmony and an adequate revelation of the God-man. This explains why the apostles were, during His public ministry, placed in His immediate society. They were to be fitted, according to their divine call, to prepare, as eyewitnesses and earwitnesses, for the edification of the church, a faithful record of His deeds and words. And intimations of this occasionally occur before they were fully aware of all that was intended (Matt. 26:13; Acts 1:21). The precious record was for nearly thirty years suspended on their oft-imperiled lives. But it came forth in due time, when it could be committed to the Church already prepared to welcome and appreciate it as part of the oracles of God.

Though some men presumptuously talk of the entrance of myths, such a supposition is forestalled by the circumstances of the case. What was at length transferred to writing had been, for near a generation, orally rehearsed by the apostles in the churches which they founded. The Gospels were the productions of immediate eye-witnesses, or of men who wrote in their society and under their sanction. The fact that the apostles still presided over the churches when the Gospels were issued secured a twofold result the authenticity as well as faultless accuracy of the documents, and their unimpeded circulation.

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