Why is it important to understand penal substitutionary atonement?

MACARTHUR: If you don’t understand the doctrine of penal substitution, you don’t know why Christ died, and you would assume that if you’re Christian you would want to know why Christ died. If you took one verse, 2 Corinthians 5:21, Paul says, “You’re ambassadors,” right? In 18 to 21.

So, you know, we go into the world, we beg people to be reconciled to God. He’s given us the Word of reconciliation, right? That’s the message we preach, “You can be reconciled to God.” We have the ministry of reconciliation. We have the message of reconciliation. But how is that possible?

How is it possible for a sinner to be reconciled to a holy God? That is the most legitimate question that a sinner could ever ask. Ok, you’re telling me God’s holy, that God is righteous. that God is perfect.

How is it possible for me to be reconciled to a holy God without Him not tarnishing His holiness? Or to put it in the language of Paul, “How can God be just and the justifier of sinners?” That is the absolute apex question of all religion.

The primary question that religion attempts to answer is, “How can I go from being God’s enemy to being His friend? How can I make peace with God?” whatever god that religion espouses. So, all religion is designed to somehow come to terms with the deity.

In Christianity, the question is built around holiness and justice and righteousness. So, how can God forgive me and still be holy? And, the only thing that answers that question is penal substitution because penal substitution says God is so holy every sin will be punished.

Every single sin in the life of every Christian believer through all of human history will be punished, was punished. All sin must be punished. Either the sinner will bear that punishment eternally or Christ took that punishment on the cross.

The only thing that protects the pure, righteous holiness of God is that sin is punished. That’s penal substitution. If you remove that part of the cross, then how does God reconcile His holiness with just wishing sin away without a punishment? There has to be a punishment for God to maintain His justice.

That punishment falls on His Son. BINGHAM: I can remember before I became a Christian but had heard the gospel a number of times, sitting down with the woman that’s actually now my wife and asking her, “Explain to me John 3:16. Why did God have to send His Son?

Why did Jesus have to die? Why didn’t God bake brownies to save the world?” Like, “What’s was this whole ‘dying on the cross’ thing?” At that time, she couldn’t answer the question, and it was actually hard. We had to go into church and try and get information.

“Explain to me penal substitution,” because all the gospel presentations I’d heard was missing that phase. MACARTHUR: You see that is “the question.” That is not some kind of optional issue, penal substitution. You’ve got a massive problem if God just says, “Hey, you’re forgiven.”

Now, the character of God is called into question as to His integrity, His holiness, His virtue, His righteousness, His perfection. And so, God is so pure and holy that He will punish every single sin ever committed by every person either in that person or in the substitute for that person.

That is the purest heart of Christianity and soteriology.

#important #understand #penal #substitutionary #atonement

Sinclair Ferguson: The Substitutionary Atonement of Christ

FERGUSON: Well, what a great morning we’ve had  already in God’s Word, and a treat and a treasure   earlier to listen to Johnny and rather unusual  experience for me to be singing alongside R.C.   and C.J., who are the only two friends I have  in the world, neither of whom actually has a  

First name. And I hope as we continue on today,  which is an arduous day for us…most of us,   unlike those Ephesians who listened to Paul for  five hours a day every day of the week apparently,   we’re not used to having five hours of Bible  exposition, but at the end, I really do trust  

That we will all be able to say that it did as  much good and God’s Word was at work among us. We’re coming to our next theme in our  series at this conference. The title is,   “The Substitutionary Atonement of Christ.” And I’m  going to ask you to turn back to the passage that  

Dr. MacArthur mentioned last evening, the prophecy  of Isaiah, or as I shall say for the rest of this   address, Isaiah, that’s the same prophet, and I  want to ask you to turn to chapter 52 and verse 13  

And keep your Bibles open there at this great and  most glorious of Old Testament chapters. Isaiah   is speaking here as the mouthpiece of God, and  clearly, we recognize of whom the prophet speaks. “Behold, My Servant shall act wisely; He shall be  high and lifted up, and shall be exalted. As many  

Were astonished at you—His appearance was so  marred, beyond human semblance, and His form   beyond that of the children of mankind—so shall  He sprinkle many nations. Kings shall shut their   mouths because of Him, for that which has not been  told them they see, and that which they have not  

Heard they understand. Who has believed what they  heard from us? And to whom has the arm of the Lord   been revealed? For He grew up before Him like a  young plant, and like a root out of dry ground;  

He had no form or majesty that we should look  at Him, and no beauty that we should desire   Him. He was despised and rejected by men,  a man of sorrows and acquainted with grief;   and as one from whom men hide their faces He  was despised, and we esteemed Him not. Surely  

He has borne our griefs and carried our sorrows;  yet we esteemed Him stricken, smitten by God,   and afflicted. But He was wounded for our  transgressions; He was crushed for our iniquities;   upon Him was the chastisement that brought us  peace, and with His stripes we are healed. All we  

Like sheep have gone astray; we have turned—every  one—to his own way; and the Lord has laid on Him   the iniquity of us all. He was oppressed, and  He was afflicted, yet He opened not His mouth;  

Like a lamb that is led to the slaughter, and like  a sheep that before its shearers is silent, so He   opened not His mouth. By oppression and judgment  He was taken away; and as for His generation,  

Who considered that He was cut off out of the land  of the living, stricken for the transgression of   My people? And they made His grave with the wicked  and with a rich man in His death, although He had  

Done no violence, and there was no deceit in His  mouth. Yet it was the will of the Lord to crush   Him; He has put Him to grief; when His soul makes  an offering for sin, He shall see His offspring;  

He shall prolong His days; the will of the Lord  shall prosper in His hand. Out of the anguish of   His soul He shall see and be satisfied; by His  knowledge shall the righteous one, My Servant,   make many to be accounted righteous, and  He shall bear their iniquities. Therefore,  

I will divide Him a portion with the many,  and He shall divide the spoil with the strong,   because He poured out His soul to death  and was numbered with the transgressors;   yet He bore the sin of many, and makes  intercession for the transgressors.”

Our Heavenly Father, You are in Your holy  temple and our prayer is that all the earth   will be silenced and silent before You. We pray  for ourselves that you will unstop our ears,   that you will melt our hearts by renewing  our minds by Your truth, that as we come to  

You like Greeks of old and say, “We would see  Jesus.” We pray that through His Word He will   manifest Himself to those who love Him and trust  Him. And to those who as yet do not know Him,  

He will for them make a new appearing and  this we pray for His great namesake. Amen. I attended a school where the one obligatory  subject was religious education. It was part   of the law of the land. The content of that  religious education varied. In my case,  

It was largely memorization of Scripture, although  I was very far from being a Christian little boy.   And so, part and parcel of school life for me all  through my elementary school and high school days   was the public reading of Scripture. I’ve never  forgotten the occasion in the role of students who  

Were prescribed for the reading of the Scriptures,  when one of my closest friends at school who was,   I think, trying to be a Christian,  but certainly wasn’t yet a Christian,   was assigned this passage for reading in our  school assembly. And I remember the cringing  

Feeling I had sitting in the back of the assembly  when my close friend announced that, “The reading   this morning is taken from the Gospel according  to Isaiah, the Gospel according to Isaiah.”   I’d been a Christian believer for a couple of  years and two thoughts almost instantaneously  

Came into my mind. One was his name was Hugh, I thought, “Oh, Hugh, how could you possibly do   this in public!” And the other thought was,  “What you have just said is far truer than   you ever realized.” Because this is, in a very  profound way, the gospel according to Isaiah.  

And if you’re particularly familiar with the  writings of the Apostle Paul, I think you more and   more will have become conscious that this whole  section of Isaiah, from Isaiah 40 onwards, made   a powerful impression on the whole thinking about  the Apostle Paul as to what the gospel is and how  

The gospel works and how the gospel is the saving  righteousness of God. But, of course, this passage   not only makes an impression on the Apostle Paul,  this passage, next interestingly to the 110th   Psalm, is the most cited passage in the whole of  the New Testament Scriptures. And far beyond Psalm  

110 is the passage in the Old Testament to which  there are more allusions in the New Testament than   any other passage. And one cannot read either the  Epistles or the Gospels without appreciating here   for the apostles having learned at the feet of  the Lord Jesus, was the passage to which the  

Lord Jesus must’ve turned again and again and  again and again. Was He asking the teachers in   the Jerusalem temple as a 12-year-old boy, “Who  is this of whom the prophet speaks?” So, I take   it from His earliest years, the Lord, His Father  was impressing upon Him ever more profoundly the  

Shape and pattern of the ministry to which He  was being called as our Lord and Savior. And so,   as He rises from the dead and walks on the Emmaus  road, He chastises His dear followers by saying,   “Haven’t you understood the Scriptures that have  taught us that the Son of Man must suffer many  

Things and then enter into His glory?” You will be  familiar, I’m sure, with the context of the whole   second half of the prophecy of Isaiah from chapter  40 onwards. Isaiah is looking forwards into the   future when the people of God will be exiled in  Babylon. When the nation, as one commentator says,  

Will have been disemboweled and their hopes  desecrated, and the awful command of God that   if His people returned from serving Him, they  would be sent into the far country; the very   words that Jesus would later use in the parable of  the two sons, is language that’s drawn from God’s  

Deuteronomic law, “Disobey Me and you will go into  the far country.” And now as Isaiah looks forward   in history to their fate and destiny in the far  country, he sees that their greatest need is for  

God to bring about a new Exodus, a second Exodus.  And he sees in a marvelous way in chapter 45,   coming over the horizon of history, the great  figure of Cyrus, described, pagan though he is,   as especially anointed by God to break down the  barriers to God’s people returning to the Promised  

Land and returning to His promised blessings in  Jerusalem. And Isaiah gives to the people this   glorious hope of a return from exile in their  bondage in Babylon. And yet, simultaneously,   Isaiah recognizes that that exile in Babylon is  neither the darkest exile, nor is it the deepest  

Bondage, and that what God’s people need is not  simply a return from Babylon, what God’s people   need is salvation from their sin and guilt, from  the dominion of darkness and bondage to Satan. And   so, even as Cyrus is appearing over the horizon  in Isaiah chapter 45, already there has begun in  

Chapter 42, to appear over the horizon a shadowy  figure described by God as “My Servant.” And in a   series of poems or songs, Isaiah is given an  enriched revelation into the calling of this   Servant, into the preparation of this Servant,  into the character of this Servant, until  

Eventually in this, the fourth of the Servant  Songs, beginning in chapter 52 and going right   through chapter 53, he is given this illumination  into the suffering of the Servant of God. Often when we read the Scriptures, either a  narrative or a Psalm, a poem, unlike some of  

The things that we find in our Western literature  and in our Western poetry, very often the place to   look in the Hebrew Scriptures for the key to the  whole is not just that the end, but at the center.   And if you’re using almost any modern translation  of the Old Testament Scriptures, you’ll notice  

That this passage from the end of 52 to the end of  53 is broken up into five stanzas, and it is the   third, the central of those stanzas that takes us  to the very heart of God’s revelation to Isaiah,  

And as a matter of fact, to the very heart of  the gospel, and we will get there in a moment. But, first of all, notice the shape of  this poem, of this song. Do you notice   how it begins in chapter 52 verses 13 to 15?  With the exultation of the Servant and then  

It ends in chapter 53 in verses 10 through 12  with again the exultation of the Servant. And   the shape of this song is what they used to teach  us at least in schools and the old mathematics,  

The shape of this song is in the shape of a  graph, a parabola which begins in exultation   and goes down to the depths and then brings us up  again to a glorious exultation. If at all you’re   familiar with Philippians chapter 2, you’ll  realize that this is the same parabolic shape;  

He is in the form of God, counting equality  with God is not something that he grasps,   but He makes Himself of no reputation, and He  comes down and down and down and once He is come   to the place where He has emptied Himself and  become obedient even to the death of the cross,  

God highly exalts Him and gives Him the name that  is above every name. It’s the very shape of what   the Lord Jesus did in the Upper Room in John  chapter 13, knowing and He had come from God  

And that He was going to God, He laid aside His  garments, girded Himself with the servant’s towel,   bowed further and washed His disciples’ feet  and then He took His place again at the head   of the table and asked His disciples if they  had any inkling whatsoever as to what it was  

He had just done. He could as easily have said to  them, “Don’t you yet understand the fourth of the   Servant Songs that portrays the suffering and the  glory of the Messiah who is to come?” And so, in   this marvelous passage, we have a kind of tapestry  of the Suffering Servant. Unlike many tapestries  

There is side action going on around in order to  help us to understand what it is that is really   going on in the center, at the very heart of the  gospel, the message of the Suffering Servant. So, let’s look together for a few minutes at this  marvelous song about the Suffering Servant. Stanza  

Number one in chapter 52 verse 13 to verse  15. This is a stanza that explains to us in   a very moving way that the Servant’s triumph  is wholly unexpected, the Servant’s triumph   is wholly unexpected. “Look,” says God, “look  at Him, look at my Servant as He acts wisely,  

He shall be high and lifted up and exalted.”  And yet this wisdom is not the wisdom of this   world and this exultation is going to come  in the strangest and most unexpected of ways,   because, behold! His triumph is unexpected  because of the nature of His appearance.  

“He is to be,” notice the language, “so  marred beyond human semblance.” This is   Isaiah’s sense that the One who is to  come in order to repair the disfigured   image of God is going to become disfigured  Himself. As that marvelous commentator,  

Old Testament scholar, Alec Motyer says, “What  Isaiah encourages us to say is not, is not,   the question is this He? but as we gaze upon  the Suffering Servant, to ask the question is   this human?” This is what we mean when we say that  He descended into hell, that He was, as it were,  

To repair our humanity in the process of virtually  becoming unmanned, deserted by God. And so,   it is completely astonishing for Isaiah that this  One who is so marred should at the same time have   such an extraordinary effect on the nations. Look  at what he says, “He will sprinkle many nations.  

Kings shall shut their mouths because of him.”  The language of “sprinkle” there, incidentally,   is the language of the Levitical law code, it’s  the language of the sprinkling of the blood of   sacrifice that brings cleansing and forgiveness.  And here is this picture of the Suffering Servant,  

Disfigured beyond all ordinary humanity. And  yet the paradox, the as yet unresolved paradox   of His ministry is that one day this One will  sprinkle not simply the Jews, but will sprinkle   the nations. And certainly no one who knew his  Bible as well as Isaiah knew his Bible would  

Miss the connection between that statement and the  great essence of the Abrahamic covenant promise,   “In your seed will all the nations of the earth  be blessed.” And the promise of the second Psalm,   when the Father says to His Son, “Ask of me and I  will give you the nations for your inheritance.”  

But you see, it’s the tension of the situation,  miss the tension of the situation and we probably   miss the wonderful grace of God in the gospel.  If we don’t feel that there is so much in the  

Gospel that ought not to be for sinners, then  we scarcely begin to taste the wonder of God’s   grace to us in Jesus Christ. Here is One who  gains worldwide triumph by being marred beyond   human semblance. So, the Servant will triumph,  but His triumph will be totally unexpected.

And so, Isaiah now in the next stanza, the next  few verses of his poem picks up that notion that   the Servant is going to suffer so grievously and  he begins to focus attention now, not so much on   the way the Servant’s triumph is unexpected,  but the way in which the Servant’s humiliation  

Is described. A younger generation has taught me  the word “prequel.” I think it is a relatively new   word, at least in the Oxford English dictionary,  maybe also in Webster’s. What is the prequel?   Well, we’re used to the sequel. The prequel is  something that you’re given afterwards that helps  

To explain something that you were given earlier.  And that’s what these following verses are,   they’re really the prequel to help us understand  and tease out, to pull a strand out of this   tapestry and see where it gets its connections.  And so, he describes the Servant’s humiliation  

So beautifully. He describes Him so poignantly; He  was growing up before the Lord like a young plant,   and then these words, “Like a root out of a dry  ground.” It must have meant something very special   to Isaiah. Do you remember at the end of his  call, this is a Ligonier conference, everyone here  

Remembers the end of His call in Isaiah chapter  6, when everything is being demolished under the   judgment of God and yet God says that there’ll be  a stump that will remain. And then in Isaiah 11,  

He looks forward to the One will be anointed with  the power of the Holy Spirit, and he says about   Him, “There shall come forth a shoot from  the stump of Jesse, and a branch from his  

Roots that shall bear fruit.” And now the Lord is  showing to him that this One who would bring hope,   this One who would be full of the Spirit, the man  of the Holy Spirit who would exercise justice and  

Righteousness, who would be marked by perfect  holiness. There was no beauty in Him by nature   that we should recognize Him or be drawn to  Him. He was the son of David. But look at   David’s house, a carpenter and a young maiden and  a baby born in a cave, an outhouse in Bethlehem.  

This is where the royal line of David has ended.  This is dry ground. This baby is a tiny shoot.   And you and I would pass His crying as we walked  past the cave. We would pass Him by in the street  

And think there was nothing unusual, attractive,  extraordinary about Him. And then as He grew from   those inauspicious origins, He would experience  an ongoing rejection. He would be despised. I wonder if you’ve ever been despised. I wonder  if you’ve ever had the humiliation of losing  

Your reputation unjustly. I remember one occasion  coming home to my wife and I said to her about a   situation, I said, “You know the only thing I can  lose here is my reputation. It’s the only thing  

I can lose. So, let’s go forward.” I was a grown  man and I had no idea whatsoever how appallingly   painful it is to lose your reputation. “And  He made Himself of no reputation.” And the   disposition of men and women towards Him was  “He was despised and rejected by men.” How  

Could He be Messiah when He “shared our griefs  and was a man of sorrows, and we hid our faces   from Him and esteemed Him not?” Isn’t this the  reason why our Lord Jesus prays in John 17:24,   “Father, these have been with Me and they have  seen Me in My humiliation. My deepest longing  

For them is that they may see Me in My glory.”  He was despised and men esteemed Him not. And,   of course, all this is really setting us up. This  is the revelation of God that’s coming to Isaiah  

To make Him say, “Lord, tell me more. Bring me to  the center of the tapestry so that I can begin to   work out,” because, Isaiah, you remember how Peter  says this about all the prophets, they wrote these   things down and then they studied them themselves  and they were scratching their heads and saying,  

“Who was I speaking about when I said this?  What did God mean here?” And so, He comes,   you notice in verses 4 through 6, to the  Servant’s suffering being explained. The   Servant’s exultation is unexpected. The  Servant’s humiliation is described. The  

Servant’s suffering is explained. And he brings  us now to the great paradox, “But surely He has   borne our griefs and carried our sorrows; and  yet we esteemed Him stricken, smitten by God,   and afflicted.” You see he’s in the position…  as Isaiah as he gets this word from God, he’s in  

The position, he’s looking forward actually to the  confession of believers in the New Testament day,   the first Christians looking back on this and  saying, “We never puzzled it out. He made it so   clear to u,s but we never puzzled it out. We can’t  understand how He could be One who would bear our  

Griefs and carry our sorrows, who went about  doing good, but then was treated as a derelict,   was beaten, and chastised and smitten and  afflicted.” Well, of course, their eyes were   blind until the Lord Jesus opened their eyes  just to put things together, that faith should  

Have been able to see that what was happening  to Him was that He was becoming a curse for us,   that the blessing promised to Abraham might flow  through His cross and reach the nations. But you   notice how Isaiah almost says, “Now come now,  camp on this for a little while, steel yourself  

To look into the heart of the cross where He was  wounded for our transgressions and crushed for   our iniquities and chastised to bring us peace  and beaten in order that we might be healed.”

I don’t know if they say it any longer, but they  used to say that every kind of wound known to   medical science could be found on the body of  the dying Lord Jesus Christ. He was wounded,   but not only wounded—that was external, really;  He was crushed. He was crushed. It’s not quite the  

Same language here, but I do still think there’s  an echo of what the Lord had promised in Genesis   3:15 here, don’t you? That as the Lord Jesus would  crush the head of the serpent, His own heel would  

Be crushed and He was being inwardly crushed.  And then He’s portrayed as One who is actually   suffering for our peace, a chastisement. Now,  that’s interesting because basically, basically,   chastisement is family language. Punishment is  legal language; chastisement is family language.  

And yet at the same time, He is One, with His  stripes we are healed who is judiciously beaten.   Do you notice how perfect this statement is?  Because as it speaks about the sufferings of   Christ, it moves from the relatively external to  the internal. Jesus is wounded, Jesus is crushed,  

Jesus is chastised within the context of His  family. Jesus is beaten. He is legally punished.   And just as there seems to be a kind of increasing  intensity in the description of the sufferings of   Christ, there is an increasing intensity in  the description of why it is that He suffers.  

He’s wounded for transgressions, for breaking  the law of God. But then what He is bruised   for is iniquity. He is inwardly crushed for the  inner perversion of my heart. And because of my   dis-peace, “There is no peace,” saith my God,  “for the wicked.” He undergoes chastisement in  

The family to bring me into the family so that  as He is beaten with rods in a legal judgment,   my whole being, my sickness may be relieved  and I may be set free. And in this,   Isaiah says, the Lord, Yahweh, Jehovah was  present. “We like sheep have gone astray,  

Turned everyone to His own way, but the Lord  has laid upon Him the iniquity of us all.” Let me pause here just to underline a series  of things you and I need to grasp that Isaiah   is teaching us about the nature of Christ’s  atonement. Number one, this atonement involves  

The imputation of our sins to the Lord Jesus and  the imputation of the Lord Jesus’ righteousness   to us. The Lord lays upon the Lord Jesus. He is  wounded for our transgressions. He is bruised for  

Our iniquities. He takes what is ours and it’s  counted to Him. And when He goes to the cross as   One who knew no sin, He goes to the cross as One  who is there going to be made sin, He is going to  

Bear our sins on His own body to the tree as Simon  Peter says. And yet, marvelously, when He makes   His soul an offering for sin by His knowledge,  verse 11, the righteous One, my Servant,   will make many, not just to be accounted innocent.  You understand there is a difference between the  

Gospel and what happens in an ordinary law court,  unless that law court happens to be in Scotland   where there are three verdicts that can be given,  you’re either going to receive a guilty verdict,   or a not guilty verdict. Don’t transfer that to  the gospel as though that’s all the gospel gives  

You. Now, what the gospel gives you is this, that  your sins are imputed to the Lord Jesus Christ.   He’s wounded for transgressions that are ours and  iniquities that are ours and a dis-peace that is  

Ours and a sickness that is ours; and it becomes  His. And He takes it. He takes all the judgment   against my sin, takes all the judgment of His Holy  Father against the sin of all of His people. But  

When you come to faith in Jesus Christ, you’re not  just pronounced “not guilty,” as though to say,   “You’re free now, start again, try again.” No, by  His righteous knowledge, perhaps by the knowledge   of His righteousness, He will account many to  be righteous. By His righteousness, His life of  

Obedience, His obedience to the death of the cross  … It’s so important for us to understand that   what Jesus is doing throughout the whole course  of His life is obeying His Father in our place.   Not just that He may then be qualified to be the  perfect sacrifice who’s able to bear the judgment  

Of His Father against our sin, but in order  that when we come to faith in Jesus Christ, the   righteous One, not only do we understand that our  sins are been imputed to Him, but we understand  

That His perfect righteousness is counted as  ours as we trust in Him. I love to say and I   love to think and I love to say it again that you  and I can stand before the judgment seat of an  

Infinitely Holy God as righteous as the Lord Jesus  Christ because the only righteousness you have to   stand before that throne is His righteousness.  Isn’t that glorious? And this is what He is   saying. He’s saying, “Look closely to see the  glory of this gospel. There is imputation here.”

Second, there is substitution here. “In my  place, condemned, He stood. Wounded for my   transgressions, bruised from my iniquities. In  my place, condemned He stood and sealed my pardon   with His blood. Hallelujah! What a Savior!” Yes,  now note He is our representative; Jesus is our  

Representative. This may not mean much to some  of you, but it’s a very important thing to see,   He is our representative. He represents us before  the Father, but He’s not just a representative.   Your representative in Congress, if you are  privileged to have taxation and representation,  

Which some of us aren’t. I’m not complaining  about it, but it’s true. He represents you   there. He doesn’t substitute for you. He  doesn’t come along when you’re in trouble   and take your place. He may serve for you, but  he doesn’t stand in your place as a substitute.  

And this Suffering Servant stands in our place  as a substitute so that a great exchange takes   place in order that I might stand where He now  stands. He comes and stands where I ought to   stand and takes my place. You know it’s just  possible that Barabbas, the bandit, that his  

First name was Jesus. You know that some of you  from the textual traditions of the New Testament,   that what the people were being offered was Jesus,  the Son of the Father God, or Jesus the son of the  

Father, the bandit. My dear friends, Barabbas  would never in the rest of his life have said,   “You know, but Jesus came and represented me. He  would’ve said, “He came and He took my place.” I had, until recently, apart from our joint  glorious faith, one thing in common with Joni  

Eareckson Tada, and she let me down. She watched  the Titanic movie! I’ve never seen the Titanic   movie. But I have a friend, a dear friend who  was minister of a church in Glasgow called the   Harper Memorial Baptist Church, and the reason  the church has that name is because the memorial  

To John Harper was a memorial to their minister  who sailed on the Titanic. Sailed on the Titanic   And if I remember rightly, he gave someone  who was not a Christian his place on the   boat. That’s not merely representation;  that’s substitution. That’s why in the  

Garden of Gethsemane He agonizes as He does.  Thirdly, it’s imputation, it’s substitution. Thirdly, it’s penalty. Notice the language, is  this the Jewish people looking back who have come   to faith, beginning to understand what Christ has  done. “All we like sheep have gone astray; we have  

Turned—every one—to his own way; and the Lord has  laid on him the iniquity of us all.” John Brown,   the great old Scottish writer thought that the  picture here was of the sheep going astray and as  

They went astray they were in danger of an awful  death at the hands of marauders. And, of course,   the shepherd would come and he would put himself  before the sheep. The reason you know the shepherd  

Is a good shepherd is because he laid down his  life for the sheep. And you remember how that   seems to be the significance of the fulfillment  of the Zechariah prophecy, when the fountain is   open for sin and uncleanness, “How will that take  place?” Zechariah asks. And the answer the Lord  

Gives is, “I will smite the shepherd and the sheep  will be scattered.” And the Shepherd comes and He   dies on the cross, a violent death, a death that  is a penalty for sin. Do you know Vernon Higham’s  

Great hymn, “Great is the gospel of our glorious  God, where mercy met the anger of God’s rod;   a penalty was paid and pardon bought, that  sinners lost at last might be brought to Him:   O let the praises of my heart be Thine, for  Christ has died that I may call Him mine,  

That I may sing with those who dwell  above, proclaiming, Jesus King of love.” But there is a fourth thing here, yes, indeed  marvelously through our Lord Jesus Christ there   is imputation and substitution and penalty. But  there’s something else in this central picture,  

In the tapestry, and it’s the hand of deity;  it’s the hand of deity. Notice verse 6b,   “the Lord has laid on him the iniquity of  us all.” This is the heart of the cross,   my friends, that He was there because it pleased  the Lord to bruise Him. He has put Him to grief.  

You understand that this is why our Lord Jesus  wrestled as He did in the garden of Gethsemane,   not simply because of the physical suffering,  which must’ve been awful for Him to contemplate,   but because what He was being called to do, there  was not an ounce of His holy humanity could ever  

Desire. He was being called so to give Himself  to the judgment of God, that He would for the   very first time in that thirty-three-year-old  humanity, as the God-man cried out, “I am   forsaken. Why?” You see, He could never want that;  that was really the last temptation of Christ,  

Wasn’t it? What devilish fiends appeared in the  garden of Gethsemane to taunt Him that this is   what His Heavenly Father wanted Him to do. Now,  isn’t that divine child abuse? Not when you read   the prophecy of Isaiah and see how already in the  Suffering Servant songs Jesus was being portrayed  

As one who delights to listen to the voice of  His Father and who goes willingly to the cross   and to the suffering and knows that His Father  will sustain Him even when He is unconscious   of His Father’s presence. And not when we  remember that if David cried over his son,  

“O Absalom, my son, my son, Absalom, my son.”  But in the very in-being of God there would be   a cry that would go out, that would silence all  heaven, “O Jesus, My Son, My Son. Jesus, My Son.”  

Says Jesus, now hold that thought if you  can, if you can bear to hold that thought,   hold this Bible truth beside it. Jesus says,  “The reason My Father loves Me, is because I   lay down my life for the sheep.” Isn’t that  something? That His Father’s heart burst with  

The awfulness of what His Son was willing to go  through; at the same time the heavenly Father,   as it were, His heart was bursting with that  almost contradictory divine emotion that said,   “O My Son, My Son, that you should obey Me like  this. It almost undoes Me that You should be so  

Obedient to Me.” As we get frail echoes of it  when we see our own children doing something   marvelous because they love us and our hearts  swell with pride. It’s not just heaven’s love   and heaven’s justice that meet in the cross;  it’s heaven’s pride in the Son. The angels as  

It were, peering over the balconies of heaven in  amazement at what the Son is doing and casting,   as it were, a side glance if they dare to the  Father to say what is He going through as He   watches His Son so perfectly obedient even  to the death of the cross. Don’t you think  

The heavenly Father in that occasion was able to  sing, My Jesus, I love Thee, if ever I loved Thee,   my Jesus, ’tis now, Thou art mine. Well, verses  7 through 9, the Servant’s triumph is unexpected,   the Servant’s humiliation is described, the  Servant’s suffering is explained, the Servant’s  

Obedience is underlined. You notice that? “He  was oppressed and afflicted, yet He opened not   His mouth.” “Don’t say anything,” His Father had  said, “take it all.” “And like a lamb that is led   to the slaughter, like a sheep that before its  shearers is silent, so He opened not His mouth.”  

Isn’t it one of the marvelous things that we find,  I think particularly in Luke’s Gospel in Luke 23.   There are seven occasions in Luke chapter 23 when  those individuals most intimately involved in   the crucifixion of our dear Lord Jesus, seven  times they declare He is absolutely innocent  

Of any of these crimes with which He is being  charged. And you know what these crimes were;   the crime of blasphemy, that He made Himself equal  to God, the crime of treason, that He proclaimed   Himself to be a king, the very crimes of which  you and I are most guilty before the judgment  

Seat of God—blasphemy. That we’ve made ourselves  in a thousand ways the center of the world, and   treason that we have said we will not have You to  rule over us. And in silence He takes our place,   in obedience He bears our judgment. He became  obedient to death, even death on a cross.

I notice you’re very good at this, what’s the  next word? “Therefore,” therefore. There has   got to be a “therefore,” and that’s in verses  10 through 12, isn’t it? The Servant’s rightful   humiliation leads to His glorious exultation.  He is rightfully humiliated because He takes  

Our place; He is wrongly executed because He is  innocent of any of these crimes, and therefore   God has highly exalted Him and given them the  name is above every name. And we see it all here,  

The name above every name. Oh, it was the will of  the Lord to crush Him and put Him to grief, but   He brings justification. He divides His portion  with the many, divides the spoil with the strong,  

Because He pours out His soul to death, He bears  the sin of many and He makes intercession for   the transgressors. It’s this marvelous picture  of Jesus being highly exalted, highly exalted,   glorious reigning, pouring out His Holy Spirit  as He is exalted at the right hand of the Father,  

He goes to His Father, He goes to His Father  who has said to Him, “My Son, if You’ll do this,   then You may ask of Me and I will give You the  nations for Your inheritance.” There they are,   Chad, France, Lebanon, Thailand, Belize,  Ecuador, Bolivia, Sudan, Laos, Honduras,  

All the way along the nations for Christ’s  inheritance. And He comes in glory and that   great angel train us as He is come near to the  throne of God and the angels have cried out,   “Who is this King of Glory?” And those angels  accompanying Him have responded to them,  

“It is the Lord, the King of Glory. Open the  gates and let Him in.” And as He goes to the   throne of His heavenly Father, His Father  says, “What is your wish?” And the Son says,   “Dear Father, You said, You promised, ‘Ask of  Me and You would give Me the nations for My  

Inheritance,’ and they need Us to send the Holy  Spirit in order to accomplish that. May I now   send the Holy Spirit,” and there is Pentecost, and  there is the preaching of Peter, and there is the   martyrdom of Stephen, there is the conversion  of Saul, and eventually there is you. And the  

Reason most of us are in this room this morning  is because these words have come gloriously true. Two things to say; number one, there was a man  from Africa, one day he was traveling home,   he was reading, actually reading this very  passage, and a Christian found him in the middle  

Of the desert. He was reading out loud, it was in  antiquity. He was reading this passage out loud   and the man who was a Christian said to him, “Do  you understand what you’re reading?” And he said,   “How can I possibly understand this unless  somebody explains it to me?” And you know the  

Story, the man was Philip, the man who had Isaiah  53 was a treasurer, a high official from Ethiopia,   perhaps the Sudan. And Philip told him the good  news about Jesus. And the man came to faith. That’s all this has been this morning.  This is the good news about Jesus. Are you  

Trusting Him for the forgiveness of your  sins, the cleansing of your conscience,   bowing before Him to be the Lord of your life?  What a great thing it would be if at this   conference you did that! I have another question  for those of you who are already believers; I can  

Put it like this in the words of Hudson Taylor,  the founder of the Great China Inland Mission,   “If Jesus Christ be God and died for me, is  there anything too great for me to do for Him?” Our Heavenly Father, we bow in reverence before  our Great Savior and King. Thank you that You’ve  

Given us this promise in the gospel that we who  have seen Him in His humiliation even in our own   day will one day see Him in His exalted glory.  And we pray until that day dawns that we may  

Trust Him, love Him, and serve Him with all  our being. We ask this with the forgiveness   of all of our sins and the assurance of  our salvation. In His great name, amen.

#Sinclair #Ferguson #Substitutionary #Atonement #Christ

Yom Kippur – the Day of Atonement | UNLEARN the lies

What does the Bible say about Yom Kippur, the day of Atonement, and how should we observe this Holy day? It’s time to UNLEARN the lies. UNLEARN Hey, welcome to UNLEARN. My name is Lex, and I’d like to invite you to join us each week as we UNLEARN the lies

And dig deeper into the truth of Yah’s Word. Now, let’s get started. Yom Kippur, also known as the Day of Atonement, is the holiest day of the year and is regarded as the “Sabbath of Sabbaths”. The focus of this day is atonement and repentance, and it’s observed with prayer, fasting, and

Giving charity to those in need. Yom Kippur takes place on the tenth day of the seventh month in the Hebrew calendar. Yom Kippur is the only day in which the High Priest was allowed to enter the Most Holy Place in the Temple.

It’s a day of intercession in which the High Priest makes atonement for the people. The first question I want to address is, “should Christians keep Yom Kippur?” Most Christians seem to think that Jesus put an end to the Feasts, and that the Biblical

Feasts are only for the Jews, but listen to what the Bible has to say about it. “This shall be a statute FOREVER for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your

Own country or a stranger who dwells among you. For on that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the Lord. It is a sabbath of solemn rest for you, and you shall afflict your souls. It is a statute FOREVER.

And the priest, who is anointed and consecrated to minister as priest in his father’s place, shall make atonement, and put on the linen clothes, the holy garments; then he shall make atonement for the Holy Sanctuary, and he shall make atonement for the tabernacle

Of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. This shall be an EVERLASTING statute for you, to make atonement for the children of Israel, for all their sins, once a year.” – Leviticus 16:29-34

Notice the Bible says the day of Atonement is an everlasting statute that’s to be observed forever. It also says that both the native born Israelites and the foreigner who dwells with them should observe it. This means that it’s for both Jews and Gentiles, and that we should still be keeping it today.

So, if we are expected to keep it forever as an everlasting statute, the next question we need to answer is how do we keep Yom Kippur? We are instructed to afflict our soul and to do no work on that day.

“And the Lord spoke to Moses, saying: “Also the tenth day of this seventh month shall be the Day of Atonement. It shall be a holy convocation for you; YOU SHALL AFFLICT YOUR SOULS, and offer an offering made by fire to the Lord.

And YOU SHALL DO NO WORK ON THAT SAME DAY, for it is the Day of Atonement, to make atonement for you before the Lord your God. FOR ANY PERSON WHO IS NOT AFFLICTED IN SOUL ON THAT SAME DAY SHALL BE CUT OFF FROM HIS PEOPLE.

AND ANY PERSON WHO DOES ANY WORK ON THAT SAME DAY, THAT PERSON I WILL DESTROY FROM AMONG HIS PEOPLE. You shall do no manner of work; it shall be a statute forever throughout your generations in all your dwellings.

It shall be to you a SABBATH OF SOLEMN REST, and YOU SHALL AFFLICT YOUR SOULS on the ninth day of the month at evening, from evening to evening, you shall celebrate your sabbath.” – Leviticus 23:26-32 While the High Priest would preform certain sacrifices and rituals to make atonement for

Israel, the people would fast and pray. The practice of fasting on Yom Kippur comes from the command to afflict our soul on that day. The word translated as soul is nephesh, and it can also be translated as appetite. So, we fast to afflict our appetites.

This fasting includes abstaining from all fleshly desires including food, drink, and marital relations. Fasting shows that we are not a slave to our own appetites. The phrase “afflict your soul” could also be translated “make poor your soul,” which

Sounds very similar to what Yeshua taught in the Sermon on the Mount when He said, “Blessed are the poor in spirit, for theirs is the kingdom of Heaven.” He also said, “If anyone would come after Me, he must deny himself and take up his cross and follow me.”

Repentance requires discipline, and fasting is a great way to discipline ourselves. Fasting is a type of self-denial that places our flesh into submission of our spirit. By fasting we deny ourselves the natural desires of our flesh. Fasting is difficult and goes against our instincts, but it’s a great way of showing

That our god is not our belly. When we set aside a time to pursue intimate relationship with the Father through fasting, we are making the statement that we value relationship with Him more than food. Remember that when Yeshua was fasting He was tempted to turn stones into bread and He proclaimed

That man does not live on bread alone, but on every word that comes from the Father, and when we fast we are making the same proclamation with our life. Fasting is also used to show remorse and mourning, and when we consider the cost of our salvation we should feel remorse for our sin.

Likewise, when we think about the people who are heading for destruction, we should lament and mourn for them. Why is fasting so powerful? Because we are showing Yahweh that we are willing to die. In fact, when we abstain from food, drink, and marital relations and deny our flesh all

Forms of pleasure, we are afflicting our soul and dying to our flesh. However, fasting should not be done to make ourselves appear to be more spiritual. In fact, Yeshua warned that fasting should be done privately and that we shouldn’t make it known to others that we are fasting.

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear

To men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly.” – Matthew 6:16-18 While repentance and fasting are important, we need to realize that no amount of self-sacrifice can atone for our sins.

Fasting does not replace the need of a blood sacrifice for atonement. I want to stress this point because I know there will be some who claim that we are trying to earn our salvation. Let me be very clear, our salvation and atonement comes only through the shed blood of our Messiah.

We can do nothing to atone for our own sins. If you think that by fasting and repentance you can find atonement without a blood sacrifice and apart from the work of the High Priest, you are gravely mistaken.

Yom Kippur is translated as the day of Atonement, but it could also be translated as the day of covering, or the day of ransom, and the sacrifices are offered as a substitutionary atonement for the sins of the people. We are ransomed or redeemed by the blood of the sacrifice.

The picture is that of an innocent life being given in place of the guilty life. The importance of blood sacrifice for atonement cannot be overstated. The Bible says that without the shedding of blood there can be no atonement.

“For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.'” – Leviticus 17:11 “And according to the law almost all things are purified with blood, and without shedding

Of blood there is no remission.” – Hebrews 9:22 The Bible says that Yeshua is our Great High Priest, and that He made the ultimate atonement for our sins by offering His own blood in the Most Holy Place in the Heavenly Tabernacle.

“But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.

For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?”

– Hebrews 9:11-14 The word for sacrifice in Hebrew is Korban, and the root of that word means to “draw close” or to “come near.” The day of Atonement and it’s sacrifices are given so that we can draw near to Yahweh.

However, there has not been a Temple in Jerusalem since 70AD, which means the shed blood of Messiah is the only option for atonement. This is why Yeshua said, “I am the way, the truth, and the life. No one comes to the Father except through Me.”

Yeshua is our Great High Priest, and there is no other means of atonement except through Him. The only way we can draw near to the Father is through the sacrifice of His Son. The only way we can find atonement is through the blood of Yeshua. So, should believers in Messiah keep Yom Kippur?

Absolutely, and I want to point out that we are the only ones who can keep it, because we are the only ones who have a High Priest serving in the heavenly Tabernacle. I want to encourage you to keep the day of Atonement each year with fasting and prayer,

Confessing your sins to our Great High Priest, Yeshua. Sin separates us from Yahweh, and we need to confess and repent from our sins, drawing near to the Father through the sacrifice of His only begotten Son. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse

Us from all unrighteousness.” – 1 John 1:9 I pray that you will have a meaningful Yom Kippur and that your name will be inscribed in the book of life, and that you will be washed in the blood of Messiah. SHARE THE TRUTH UNLEARN THE LIES Thanks for watching.

If you found this video helpful then share it with your friends and family so they can UNLEARN the lies with us. If you want to see more videos like this one, subscribe to my channel. And I want to say a special thank you to those who support this ministry.

We truly appreciate your generosity. And remember, the truth will set you free. See you next time.

#Yom #Kippur #Day #Atonement #UNLEARN #lies

The Atonement (Mark 15:33–40) — A Sermon by R.C. Sproul

SPROUL: Let’s look this morning at Mark, chapter 15 where I’ll be reading again the later portion of the text we looked at last week. I’ll be beginning at verse 33 and reading through verse 40. And I’d like to ask the congregation to stand for the reading of the Word of God.

“Now when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried out with a loud voice, saying, ‘Eloi, Eloi, lama sabachthani?’ which is translated, ‘My God, My God, why have You forsaken Me?’

Some of those who stood by, when they heard that, said, ‘Look, He is calling for Elijah!’ Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, ‘Let Him alone; let us see if Elijah will come to take Him down.’

And Jesus cried out with a loud voice, and breathed His last. Then the veil of the temple was torn in two from top to bottom. So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, ‘Truly this Man was the Son of God!’

There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.”

Again in your hearing this morning, you have heard that word that comes to us from God Himself. He who has ears to hear it, let them hear. Please be seated. Let us pray. Our Father and our God, there is no more important, no more unfathomable treasure for us to contemplate

Than the meaning of the cross, and so we pray that in this hour, you would lend your help to us who are Your frail creatures. Give us insight into the meaning and the significance of our Savior’s death, for we ask it in His name. Amen.

Last week we looked at the narrative of the execution of Jesus by way of my normal method of biblical exposition, but I mentioned that this week I would depart from that and focus on a theological interpretation of the meaning of the cross. Again, I mentioned last week

That anyone who was an eyewitness of that event would likely not understand what was taking place in the cosmic realm that day, and that was left for the apostles in their epistles to give to us that added revelation of the meaning and of the significance of

The death of Jesus. We remember that Paul announced that he was determined to know nothing but Christ and Him crucified, that is Paul’s focus was on the cross, and of course that statement was something of hyperbole, which is a literary form of intentional exaggeration

In order to make a point, but really it’s not too far as an exaggeration that we know Paul knew other things besides the cross; nevertheless, all that he knew and all that he taught had its convergence in that central message of what took place that day on the cross.

I remember my first year of seminary where a student in our class in preaching gave a moving and eloquent sermon on the substitutionary satisfaction view of the atonement. And in that class on preaching, it was customary when the student finished for the professor

Of homiletics to give a critique. And the idea was to be a constructive critique on the art of preaching. But that day the professor was furious, and he glared at the student, and he said, “How dare you preach the substitutionary satisfactory view of the atonement in this

Day and age.” And I heard that and I was thinking within myself, “How dare this professor question the legitimacy of preaching on the satisfaction substitutionary view of the atonement.” What is it in this day and age that makes this central understanding of the cross suddenly

No longer acceptable? And I mused on that for many years to come because when we talk about the satisfaction substitutionary view of the atonement, we’re trying to answer the question: What really happened there on the cross? And one of the questions that attends

That question is the question: Was Jesus death on the cross really necessary at all? And there have been different answers to that question throughout church history. Early on, the Pelagians taught that Jesus’ death and atonement was not necessary at all, that

God could have redeemed His people by many different ways. He simply could have waved His wand of mercy and grace and pronounced His pardon on sinners without such a grizzly method of execution. Others took an intermediate position saying that the cross was hypothetically necessary

But not absolutely necessary. It was only necessary because though God had many ways He could have done it. From all eternity He chose to do it this way and was in agreement with His Son and with the Holy Spirit to reconcile the world by way of an atoning death. And

So the atonement was not necessary “de facto.” It was not necessary “de jure,” that is legally. But it was necessary “de pacto,” that is because an agreement had been reached, a covenant had been made between the Father and the Son, and once that covenant was made, it had to be carried out.

But then the third view, which is the classic orthodox Christian view is that the atoning death of Jesus was absolutely necessary. We reach back in time to one of the greatest thinkers God ever blessed the church with, the philosopher theologian Saint Anselm of

Canterbury, whose little book, “Cur Deus Homo?,” has become a Christian classic, and that little book that is really a question is translated by the words, “Why the God Man?” And in that little book Anselm spelled out the reasons why the cross was absolutely

Necessary. And the grounds and the necessity for Christ offering payment and satisfaction for our sins was to be found in the character of God Himself. The reason why an atonement was necessary, dear friends, is because God is just, because God is righteous, and because God is holy.

But we’ve lost sight of the character of God in our age. We conceive of God some celestial grandfather, a cosmic bellhop who is on duty 24/7 to give us all of our needs. And we allow the love of God to swallow up His justice, to swallow up His righteousness, and to obscure

His holiness, and we think that not only will God forgive all of our sins without an atonement, but we believe that He must do it if He’s really going to be good and loving. And yet at the other side of that coin always stands His holy, righteous, justice that must be satisfied.

I remember the story of Abraham in the Old Testament where he got word that God was about to bring judgment upon Sodom and Gomorrah, which cities clearly invited that judgment from God, and Abraham was concerned about the few innocent folks there in those cities

That might possibly be punished along with the guilty, and so he raised the question to God, “Lord, will you punish the innocent or the righteous with the guilty?” And the reply was God forbid that God would ever do such a thing. And then the statement came

Out of that narrative, “Will not the Judge of all of the earth do what is right?” To ask that question, dear friends, is to answer it because the God of heaven and earth doesn’t know how to do anything except that which is right. The God of heaven and earth has

Never done anything that is wrong. Now according to our sensibilities, there are times in the Scriptures that we object to what God does. I’ve told you before how when I was in my first year as a Christian

As a college student, and I was reading the Old Testament, that I used to pace the halls of my college dormitory long into the night, three o’clock to four o’clock in the morning because I’d never heard of this God that was being revealed to me in the Old Testament.

And all I can remember from that is thinking that wow, if I’m going to be a Christian, I’m going to have to be a Christian because God plays for keeps. If you don’t believe that, let me just direct your attention to one passage in the Old Testament, the passage

That you’ve already heard this morning. When God delivered His law to Moses, after He had rescued His people from slavery and the focus of that law was a prohibition against idolatry. And while Moses was speaking with God on the mountain, Aaron and the people

Made for themselves a golden calf and worshipped it. And the Scriptures tell us that when God saw that, He was outraged, and He demanded satisfaction for that sacrilege, for that work of idolatry. I remind you, dear friends, that that episode in the Old Testament chronicles for us the

Most successful worship service in human history. The attendance that day at the worship of the golden calf surpassed all statistics before or after in Israel. The singing was so lusty, that miles away Joshua hears the music, and he thinks he’s hearing the sound of warfare.

The church was filled to the brim, and the people loved the music as they danced around an idol that distorted the very character of God. Do you think that was the last time that happened in church history? That’s our propensity.

It’s to exchange the God of heaven and earth for an idol and fashion for ourselves a God who requires no satisfaction, who requires no payment for sin. And in a day and age when we preach that God loves all people unconditionally, who in the world needs an atonement? You do.

And I do. Because the righteousness and the justice of God must be satisfied. Now when we look at the concept of the atonement in the New Testament, it’s not monochromatic. I like to use the metaphor of a gorgeous tapestry that is woven by several strands. And I don’t

Even have time this morning to even touch on some of the strands that the New Testament uses to describe what took place on the cross. But one of the major themes in the New Testament is the theme of reconciliation, that Christ is the reconciliation for us. And one of the

Things of course that is absolutely necessary for reconciliation to take place anywhere is a previous estrangement because parties that are not estranged have no need of reconciliation. I gave a message many years ago in a university to the atheists’ club that invited me to

Speak there. And they wanted to hear my case for the existence of God, and I gave it to them. And after I was finished with that part of the message, I said, “I’m happy to deal with these intellectual issues that come up.” I said, “But you have to know where

I’m coming from. I believe that for you the issue of the existence of God is not an intellectual issue at all. It’s a moral issue. Your problem is not that you don’t know that God exists. Your problem is you hate the God whom you know does exist.”

That’s the closest I ever came to being tarred and feathered. I was lucky to get out of there with my life. They were vehement in their denials and protests, “We don’t hate God.” Well, if the Word of God is the truth of God then by nature, dear friends, we are His enemies.

We are at war with Him. We despise Him. But we don’t get angry at the golden calf. If we create a new God, then we can live in comfort with that God. But the biblical God is the

Object of our wrath to such a degree that the Scripture says, “We will not have Him in our thinking.” That’s where the estrangement is. That’s where we are at war with God. That’s where we are at enmity with God. And that enmity was mediated for us on the

Cross, so that Christ became an enemy of the Father to satisfy your hostility and your enmity toward Him. Another dimension about which the New Testament describes the cross, the atonement is the dimension of ransom. Earlier in our study of Mark’s gospel, we read where Jesus said

That He did not come into the world to be served but to serve, and to give His life as a ransom for many. And because of that statement and others, the church has developed what’s called the ransom theory of the atonement. In fact, there is more than one ransom theory

Of the atonement. There’s a good one and there’s a bad one. The bad one that is popular in some circles is the idea that Jesus paid a ransom to Satan, after all Satan is the prince of the power of the air. He’s the prince of this world.

He holds us captive and hostage. In a sense he has kidnapped the people of God and now demands payment or ransom for our release, and so Jesus makes a deal with the devil. He pays him what he wants to purchase our freedom from him. No, no, no, no. In that

Case the cross would not represent “Christus Victor” but “Satanas Victor,” Satan would be the winner. He would get the payment and enjoy it forever. No, there is a ransom paid, dear friends, but it’s not paid to Satan. It’s paid

To the Father. A debt has been incurred to Him that has to be paid. Now quickly, we think of the New Testament speaking that we are debtors to God, and not only are we mildly in debt but that we are hopelessly in debt, and the way in which the New Testament sets

It forth is that we are debtors who can’t possibly their debt. We have an IOU that can never be redeemed. But there’s different ways to understand that concept of debt. I’ve told you on another occasion in another concept my favorite illustration of that. I tell the story of the little boy

Who goes to the ice cream store, and he asks for an ice cream cone with two scoops of ice cream, and when the lady behind the counter hands the little boy the cone, she says, “That will be two dollars,” and the boy’s face sinks. He’s crestfallen. His lip begins

To tremble, and he said, “But my Mommy only gave me one dollar.” So what do you do if you’re watching that transaction? You know what you do. You reach your hand in your pocket, and you get out a dollar bill, and you hand it to the lady, and you say, “Here, this

Is legal tender. I’ll pay the little boy’s debt, and we all can go home happy.” And she has to accept that payment because it’s a pecuniary payment, a monetary payment of commercial debt. But that’s not the kind of debt that we’re in here. The debt that we have before God

Is not that we owe Him money that we can’t pay. It’s a moral debt. It is a moral obligation that He has imposed upon us, which we have not paid. Now we turn the story around with the little boy. Now he comes to the ice cream store and

He said, “I’d like to have an ice cream cone with two scoops, and the lady comes and hands him the ice cream cone, and she says, “That will be two dollars.” He sticks his tongue out at her, runs out the door, doesn’t pay her anything, and she’s chasing

Him, yelling, “Stop, thief.” And the little boy runs right into the arms of the patrolman who’s walking down the block. He grabs the boy by the scruff of the neck, brings him back into the shop, said, “What’s going on here?” And the lady said, “That boy

Just stole two dollars worth of ice cream.” And I’m watching that. I reach in my pocket and I take out two dollars instead of one, and I say, “Look, everybody settle down here. Here’s the two dollars. No harm. No fowl. Let the boy go.” Now does the owner

Have to accept it? Absolutely not. Because now a crime has been committed. Now a moral debt has been incurred. And a policeman can look at me and my two dollars and look at the woman in the store and say, “Do you want to press charges?” And the storekeeper

Has that option on this occasion. Now with God we have a moral debt. And even when His Son pays the debt as our Substitute, when He pays the debt vicariously, the Father does not have to accept it. The fact that

The debt is paid means that justice is satisfied. The fact that the Father accepts the payment expresses His mercy and His grace, that as the Apostle says, “He may be both just and justifier of His people.” The justice is there insofar as Christ paid what was required, and that God wasn’t playing.

As the text I read indicated, the Son of God was forsaken, completely forsaken. And as Paul uses the other metaphor later in Galatians, “He was cursed by God.” He became a curse to fulfill the law of the Old Testament because all who break the law of God, all who sin

Are exposed to the curse of God’s wrath. And you say, “But that’s not fair.” But as I mentioned last week, once Christ willingly took upon Himself your sin and my sin, God didn’t play games. He punished Him to the fullest extent of the law. Christ

Didn’t just go to the cross. When He was on the cross, He went to Hell, not after He died but while He was on the cross. He experienced the full measure of God’s wrath when the Father turned His back on the Son and cursed Him for you and for me.

Again, I’m terrified when people come to me and say, “I don’t need Jesus.” I want to grab them by the throat and say, “O foolish one, don’t you understand that there’s nothing in the universe that you need more than Jesus. Don’t you realize that at the

End of your life, you will stand before God and you will be held accountable by God. And the God before whom you stand will be holy and just and righteous. And you either stand in front of Him on your own merit—and the only thing you have to bring is demerit, friends—or

You stand covered in the righteousness of Christ. If you deny Christ, you face the curse on your own, a debtor who can’t possibly pay your debt.” Karl Barth, the late Swiss theologian with whom I disagree more often than I agree, made

A comment once many years ago that I agree with completely. He said the single most important word in the New Testament Greek is the word “huper,” which is the Greek word that is translated by three English words, “in behalf of.” And that’s how the New Testament

Describes the death of Jesus, “in behalf of” His sheep, “in behalf of” the godless, “in behalf of” God’s enemies, He paid this price and He purchased you, so that the apostle says, “You are not your own.” You see the thing that we tend to think even

As Christians is we may not own the biggest house in the community, we may not own the biggest car in the community, but one thing we own, there’s no mortgage on, is ourselves. I own me. No, you don’t. No I don’t. Paul said, “You are not your own. You don’t

Own yourself. You’ve been bought. You’ve been purchased.” Paul said, “You’ve been bought with a price.” And the price tag is the blood of Christ. Finally, my friend John Guest once preached a sermon on the blood of Jesus. He said, “If

Jesus would have come to Jerusalem and scratched His finger on a nail, would that have done it?” There’s blood. It wouldn’t have done it. It took more than a scratch. The figurative significance to the Jew of blood means life. Jesus didn’t just give His blood.

He had to give His life. He had to pour out His blood unto death, and that was the price tag. That was the ransom. That was the purchase price. And the New Testament tells us that in God’s eyes at the top of the cross was not simply

The accusation written by Pilate, but the words, “It is paid,” appear on that cross. God is satisfied, propitiation. Our sins are removed, expiation. As I told you before, every time you come down that aisle, look at that cross. You come down the center aisle

Of the church. You remember that the architectural form of this building is a cruciform. It’s built in the shape of the cross. If you look from an airplane, and you cross over Saint Andrews, you’ll see the form of a cross. The center aisle if the vertical beam of the

Cross. The transepts in which you are sitting are the crossbeams. And I said the vertical beam points to heaven in the sense that propitiation was made. The Son satisfied the Father. And in doing that on the horizontal level was expiation, our sins were removed as far as

The east is from the west. Therefore, dear friends, come let us reason together, though your sins be as scarlet, they shall be white as snow. Though they be as crimson, they shall be as wool, for He bought you with His life. Let’s pray.

O Lord, if we had a thousand tongues to sing the praise of our great Redeemer, that would not be enough to express our gratitude, which gratitude carries on for us into eternity. Thank you for the cross. In Jesus’ name. Amen.

#Atonement #Mark #Sermon #R.C #Sproul

The Atonement of Jesus Christ

At this season of the year we particularly rejoice and reflect upon the Savior’s atonement it is indeed the most supernal mind-expanding passionate doctrine this world or universe has ever known it is what gives hope and purpose to our lives then what then is the atonement of Jesus

Christ in one sense it is a series of divine events that commenced in the Garden of Gethsemane continued on the cross and culminated with the Savior’s resurrection from the tomb it was motivated by an incomprehensible love for each of us it required a being who was sinless who had infinite power over

The elements even death who possessed a boundless capacity to suffer the consequences of all our sins and ailments and who in fact descended beneath it all this was the mission of Jesus Christ this was his atonement what then is its purpose

It was to make it possible for us to return to God’s presence become more like him and have a fullness of joy this was done by overcoming four obstacles first physical death second spiritual death caused by Adam and by our sins third our afflictions and infirmities and fourth our weaknesses and

Imperfections but how can the Savior accomplish this without violating the laws of justice suppose for a moment a man contemplating an exhilarating free fall makes a rash decision and spontaneously jumps from a small plane after doing so he quickly realizes the foolishness of his actions he wants to

Land safely but there is an obstacle the law of gravity he moves his arms with astounding speed hoping to fly but to no avail he positions his body to glide or float so to slow the descent but the law of

Gravity is unrelenting and unmerciful he tries to reason with this basic law of nature it was a mistake I will never do it again but his pleas fall on deaf ears the law of gravity knows no compassion it makes no exceptions fortuitously though the man suddenly

Feels something on his back his friend in the plane sensing the moment of foolishness had placed a parachute there just before the jump he finds the ripcord and pulls it relieved he floats safely to the ground we might ask was

The law of gravity violated or did that parachute work within that law to provide a safe landing when we sin we are like the foolish man who jumped from the plane no matter what we do on our own

Only a crash landing awaits us we are subject to the law of justice which like the law of gravity is exacting and unforgiving we can be saved only because the Savior through his atonement mercifully provides us with a spiritual

Parachute of sorts if we have faith in Jesus Christ and repent meaning we do our part and pull the ripcord then the protective powers of the Saviour are unleashed on our behalf and we can land spiritually unharmed this is only possible however because the Savior overcame the four obstacles that can

Prevent our spiritual progress first death he overcame death through his glorious resurrection the Apostle Paul taught as in Adam all die even so in Christ shall all be made alive second sin the Savior overcame sin and guilt for all those who repent so deep an expansive hisses cleansing power that

Isaiah promised up promised though your sins be as scarlet they shall be as white as snow on occasion I have met with good Saints who have trouble forgiving themselves who have innocently but incorrectly placed limits on the Savior’s redemptive powers unwittingly they have converted an infinite

Atonement to a finite one that somehow falls short of their particular sin or weakness but it is an infinite atonement because it encompasses and circumscribes every sin and weakness as well as every abuse or pain caused by others Truman Madson made this comforting observation if there are some of you

Have been tricked into the conviction that you have gone too far the you have had the poison of sin which makes it impossible ever again to be what you could have been then hear me I bear testimony that you cannot sink farther than the sweeping the light and sweeping intelligence of Jesus Christ

Can reach I bear testimony that as long as there is one spark of the will to repent and reach he is there he did not just descend to your condition he descended below it that he might be in all and through all things the light of

Truth and quote one reason is so essential to understand the Savior’s atonement and it’s infinite implications is that with increased understanding comes an increased desire to forgive ourselves and others even though we may believe in Christ cleansing powers the question often arises how do I know if

I’ve been forgiven of my sins if we feel the spirit then that is our witness that we have been forgiven or that the cleansing process is taking place press in here newbie Irene taught if you have felt the influence of the Holy Ghost you

May take it as evidence that the atonement is working in your life some of us but if I have been forgiven why do I still feel guilt perhaps in God’s and mercy the memory of that guilt is a warning a spiritual stop sign of sorts

That at least for time cries out when additional temptations confront us don’t go down that road you know the pain it can bring in this sense it serves as a protection not a punishment is it possible then to remember our sins and

Still be free of guilt Alma remembered his sins even years after he repented but when he cried into Jesus for mercy he said I could remember my pains no more yay I was Herald up by the memory of my sins no how could he remember his sins but have

No pain or guilt because when we repent we are born of God we become as the scriptures say new creatures in Christ with perfect honesty we can now say I am NOT the man or woman who committed those past sins I am a new and transformed

Being third afflictions and infirmities Alma prophesied that Christ shall go forth suffering pains and afflictions and temptations of every kind why that his bowels may be filled with mercy that he may know according to the flesh how to succor his people according to their infirmities

How does he accomplish this sometimes he removes the affliction sometimes he strengthens us to endure and sometimes he gives us an eternal perspective to better understand their temporary nature after Joseph Smith had languished in Liberty jail for about two months he finally cried out o God where art thou

Instead of providing instant relief God responded my son peace be unto thy soul that adversity and thine afflictions shall be but a small moment and then if thou endure it well God shall exalt thee on high Joseph now understood that this

Bitter experience was but a dot on the eternal spectrum with this enhanced vision he wrote the Saints from that same prison cell dearly beloved brethren let us cheerfully do all things that lie in our power and then may we stand still

With the utmost assurance to see the salvation of God because of the Savior’s atonement we can have an eternal perspective that gives meaning to our trials and hope for a relief and forth weaknesses and imperfections because of his atonement the Savior has enabling power sometimes referred to as grace

That can help us overcome our weaknesses and imperfections and thus assist us in our pursuit to become more like him Moroni so taught yeh come into Christ and be perfected in him that by His grace he may be perfect in Christ

There seems at least two channels or means of availing ourselves of those enabling powers that can refine even perfect us first the saving ordinances the Scriptures tell us in the ordinances thereof the power of godliness is manifest sometimes when we think of ordinances as a checklist necessary for

Exaltation but in truth each unleashes a godly power that helps us become more like Christ for example when we are baptized and receive the gift of the Holy Ghost we are made clean thus becoming more holy like God in addition

Through the Holy Ghost our minds may be enlightened in our hearts often so we can think and feel more like him and when we are sealed as spouses we inherit the rights of Thrones kingdoms principalities and powers if you get as

Gifts from God a second channel for these enabling powers is the gifts of the Spirit because of Christ’s atonement we are eligible to receive the gift of the Holy Ghost and its accompanying spiritual gifts these gifts are attributes of godliness therefore every time we acquire a gift to the spirit we

Become more like God no doubt that is why the Scriptures in join us on multiple occasions to seek these gifts President George Q cannon taught no man ought to say oh I cannot help this it is my nature he is not justified in it for

The reason that God has promised to give gifts that will eradicate our weaknesses if any of us are imperfect it is our duty to pray for the gift that will make us perfect in summary the Savior’s atonement gives us life for death beauty

For Ashes healing for hurt and perfection for weakness it is heaven’s antidote to the obstacles and struggles of this world in the Savior’s final week of mortality he said in the world ye shall have tribulation but be of good cheer I have overcome the world because the Savior performed his atonement there

Is no external force or event or person no sin or death or divorce that can prevent from achieving exaltation provided we keep God’s commandments without knowledge we can press forward with good sheer and absolute assurance that God is with us in this heavenly quest I bear my

Witness that the Seavers atonement is not only infinite in scope but individual and reach that it cannot only return us to God’s presence but enable us to become like him the crowning goal of Christ’s atonement of that I bear my grateful and certain witness in the name of Jesus Christ amen you

#Atonement #Jesus #Christ

Why You Need Jesus As Your Substitutionary Atonement — @MyNameIsJackieHill

How are you saints i heard about 1200 of you i said how are you  saints okay because i’ve seen about 50 of y’all   getting starbucks all day so i know you’re woke  uh i i i say this every tgc conference that i  

Have the opportunity to teach it i i need to let  you know i’m from a country called black church   okay you might have heard me say that before  what that means is when someone is speaking or   teaching it’s not a monologue it’s a conversation  okay so when when i say something that moves  

You in your spirit you have the right and  the authority and the permission to talk   back to me you can clap you can speak in the  tongue just find a translator but don’t throw don’t throw no shoes though okay you can do  everything else but don’t throw your shoes  

Up here unless i like them throw the other  one and i’m gonna take it take it back home   please turn in your bibles to genesis chapter 22. say amen when you got it sorry to get verse one it says after these things  god tested abraham and said to him abraham and he  

Said here i am he said take your son your only  son isaac whom you love and go to the land of   moriah and offer him there as a burnt offering  on one of the mountains of which i shall tell you  

So abraham rose early in the morning  saddled his donkey and took two of his   young men with him and his son isaac and he  cut the wood for the burnt offering and rose   and went to the place of which god had told  him on the third day abraham lifted up his eyes  

And saw the place from afar then abraham said  to his young men stay here with the donkey i   and the boy will go over there and worship and  come again to you and abraham took the wood of  

The burnt offering and laid it on isaac his son  and he took in his hand the fire and the knife so   they went both of them together and isaac said to  his father abraham my father and he said here i am  

My son he said behold the fire and the wood  but where is the lamb for a burnt offering   abraham said god will provide for himself the lamb  for a burnt offering my son so they went both of  

Them together when they came to the place of which  god had told him abraham built the altar there   and laid the wood in order and bound isaac his son  and laid him on the altar on top of the wood then  

Abraham reached out his hand and took the knife to  slaughter his son but the angel of the lord called   to him from heaven and said abraham abraham and  he said here i am he said do not lay your hand on  

The boy or do anything to him for now i know that  you fear god seeing you have not withheld your son   your only son from me and abraham lifted up his  eyes and looked and behold behind him was a ram  

Caught in a thicket by his thorns horns and  abraham went and took the ram and offered it   up as a burnt offering instead of his son so  abraham called the name of that place the lord  

Will provide as it is said to this day on the  mount of the lord it shall be provided let’s   pray lord i thank you for this moment thank  you for your word i thank you for your spirit  

I thank you for your church i thank you for our  feelings and our emotions and how they are so   involved in the way we read your scriptures i pray  that you would do whatever it is that you want to  

Do with us in this moment i pray that you would  help me that you would use me that you would speak   in jesus name amen this narrative opens up  with the words after these things god tested  

Abraham i think before we even get to the nature  of the test we need to know something about the   one being tested we are introduced to abram his  original name in genesis 12. when out of nowhere  

God calls abram an idol worshiper to leave his  home leave his family leave his country and then   god gives abram a promise he tells them that he  will make him a great nation and that all the   families of the earth shall be blessed through  him we also learn some about his wife’s arrive  

And how she is barren they have no children which  makes god’s promise a smidge complicated because   if abram is going to be a nation then abram needs  a child in genesis 15 god speaks to abram again  

This time he expands on his original promise he  made he tells abram he’s going to give him a son   but not only that god gets all built now the  science guy on him and tells him to head outside  

Look at the stars and that the amount of stars  he sees is the amount of offspring abram will   have this is a big promise because remember abram  ain’t got no kids sarah’s womb is bearing barren  

So abraham is like god how i know that’s going  to happen this is the jhp version by the way so god backs up his promise by entering into  a covenant with abel a covenant is a promise   made between two parties to perform certain duties  one party might promise to share their resources  

Their strength and protection while the other  party promises their loyalty if abram were one   of us hypothetically speaking and he wanted  to buy a house in 2022. he would have to get   a realtor get on zillow redfin whatever’s  your your thing find a house hopefully his  

Credit score is in order that’s a word for some of  y’all know some of y’all in the 500s god is able   he’s able to do exceedingly and abundantly  above all we can never ask i think his lender  

Would then have to give him a decent loan to  purchase the house when it’s time to close on   the house he would sit down with a lawyer with  a realtor they would give him a big old stack of  

Papers for him to sign these papers and contracts  between him and the bank he’s getting the loan   from the contracts have a bunch of words but the  bank is basically saying hey we promise to give  

You this money you promise to give us the money  back if you don’t you’re going to be homeless so   when you purchase a home then you are entering  into a loose kind of covenant both parties  

Are making a promise to do a certain thing and  if one party fails to keep that promise there’s a   consequence in abram’s cultural context covenants  weren’t ratified by signing a bunch of contracts   they were a little bit more dramatic than that  what would happen is that uh they would get  

Some particular animals who would be killed sliced  in half laid side by side creating a path for both   parties to walk through the bodies by making a  covenant this way the parties were reenacting what  

Would happen to them if they didn’t do what they  said they would do is them saying if i don’t keep   my promise to you let me be put to death like  these dead animals that i just walked through   to establish his covenant with abram  then god has abram get a heifer  

A goat a ram two birds basically the whole  meat section of the grocery store and abram   cuts the animals in half except the birds because  that’s odd and lays them side by side usually both   parties that are ratifying the covenant would walk  through the animals but this time shockingly abram  

Isn’t awake for the ceremony abram goes into a  deep sleep similar to the one that adam went into   in genesis 3 and the bible says that a great and  dreadful darkness came over him but what i don’t  

Want you to do is take this as a abram laying  down and taking a nap taking going to bed it’s   probable as some commentators say that he is made  unconscious by god’s presence and as that happens   god manifests himself as a smoking  fire pot and a flaming torch and god  

Himself walks in between the dead animals  god himself all alone walks in between   their bodies walks in between their blood and  by doing so god is saying that he is putting   his very own nature on the line so as to make  sure that this covenant is maintained remember  

Abram asked god to give him evidence that god  was going to do what he said he would do and god   responded by saying if i don’t give you what  i promised you the blood will be on my hands  

Now that didn’t convince abram that god was worthy  to be trusted i don’t know what else god could do   moving forward you might be thinking okay now god  then showed up as a pot in the torch and walked  

Through some heifer blood sari is definitely  going to get pregnant next week but nope abram   and sarah just get old and older and older making  god’s promise seem that much more impossible   in genesis 17 when abram is 99 and sarai is 90  god shows up again adding even more specificity to  

His promise he tells abram that sarah will have a  son from her own womb whose name will be isaac in   genesis 18 god shows up again and tells abram now  named abraham that this time next year god will  

Give him a son sarai now called sarah was being a  little nosy don’t know if you remember the story   she heard what the lord had said and the text  says that by this time the way of women had  

Ceased with sarah what does that mean it means  sis ain’t got no time in the month no more okay her uterine lining ain’t shedding  nothing but dust she ain’t used always she ain’t had kotex in her cabinet in decades and now god is saying it’s a  women’s conference i can say that

Now god is saying she’s going to give birth  to a son which is absolutely crazy so sarah   laughs she like god must don’t know how old i am  how in the world am i going to have a whole baby  

This is one of my favorite parts of the bible  the lord says to abraham because sarah had   laughed when god said what he has said uh  god says why does sarah laugh is anything   too hard for the lord to which sarah responds  like she ain’t talking to god i didn’t laugh

Then god was like no but you did  let’s be clear but in all seriousness i think we all need to remember the reality of  god and that there is nothing too hard for him   all of us have something in our life  where this truth needs to be applied  

It may be the salvation of a family  member the restoration of a marriage   deliverance from addiction the opening of a  barren womb the resources to adopt the power   to forgive the ability to put to death your  favorite sins whatever it is god can do it  

Because this is the thing god is not like anyone  you have or will ever know he has no limitations   he is the one that made the heavens and the earth  he is the one who has all power he is completely  

Sovereign always strong and never tired but  unbelief will move you to construct a god in   your own image and therefore you will start  to believe that either god has a weakness and   cannot do the impossible or that god isn’t good  and therefore he won’t do the impossible for you  

Which isn’t to say though everything  we ask of god he is obligated to do   god is god so he has the right to move however  and whenever and wherever he pleases but the   challenge is this to believe that god is god  which means god can answer my impossible prayers  

And god can give me an impossible  faith to still trust him if he doesn’t   is anything too hard for the lord in genesis 22  or 21 the impossible happens it says the lord   visited sarah as he had said and the lord did  to sarah as he had promised and sarah conceived  

And bore abraham a son in his old age at the  time of which god had spoken god is not a liar   so by quickly walking through genesis chapter  12 to genesis 21 we are clear on three things  

God has promised to make a nation out of  abraham that all families of the earth will   be blessed through him and that god will do this  through abraham seed isaac with that in mind now   when we get to genesis 22 the first two verses  should be shocking it says after these things god  

Tested abraham and said to him take your son  your only son isaac whom you love and offer him   there as a burnt offering if you’re like me the  first time i read this passage i was like now god  

You promised this man that all nations of  the earth will be blessed through his seed   isaac you don’t make covenants you don’t walk  through blood and became pots and stuff and now   you’re telling him to sacrifice the son he done  waited decades for not only that god’s promise  

To abraham hinges on isaac being alive it’s  crazy but what helps us to give us some pause is   the beginning of this verse and how it begins by  saying that this is a test the concept of testing  

Is all throughout scripture usually it’s explicit  like in exodus when god said he allowed israel to   be in the wilderness for 40 years to test them or  in luke 4 when it says that the holy spirit led  

Jesus in the wilderness to be tested god tests for  two reasons usually to reveal and to refine when a   test is used to reveal something what is exposed  is whatever is in your heart testing reveals  

What you really believe if you really have faith  if there are a few idols hiding in a corner   somewhere a little pride that you didn’t know you  had which is such a merciful thing for god to do   because i don’t know if you know this we  tend to think really highly of ourselves  

The natural state of the sinner as described in  romans 1 is that we think we are wise when we are   full so we may have a self-conception that has  nothing to do with reality but also we can get  

Therapy we can take enneagram tests enneagram  three wing four and b as be as self-aware as   possible and even then it is impossible for you  to discern everything about yourself so in god’s   sovereign compassion he will allow your kids  to act up so you can see how impatient you are  

He’ll let your money get funny so you can discern  your greed or your distrust in god’s provision   tests reveal but tests also refine peter  said in first peter 1 6 though now for   a little while if necessary you have been  grieved by various trials so that the tested  

Genuineness of your faith more precious than gold  that perishes though it is tested by fire imagine   who you’d be if you didn’t go through anything if  your faith was never challenged if life never got   hard intense if you never had any angst or  confusion or anxiety about what to do or where  

To go and and who to trust without the refiners  fire what would the quality of your life look like   i can bet that it might be easier but  would it be fruitful why because tests   purify your faith it is only fire that refines  gold and it is only trials that will refine  

You and yes i know trust me no discipline seems  enjoyable at the time but it will yield the   peaceful fruit of righteousness to those who  are trained by it circling back to genesis 22   since this narrative is fr as a test we can know  that whatever god is doing with abraham it will  

Reveal something to him and reveal something out  of him and what greater test is there for abraham   than for god to tell him to sacrifice his son the  son he loves note that this is the first mention  

Of the word love in the bible which is really  fascinating to me that it’s set in the context of   sacrifice and not self-centeredness but that’s a  completely different conversation anyone one thing   about this test is that if you’re  familiar with abraham’s story at all  

If you followed his life up until this point you  know that this test actually isn’t unfamiliar   do you remember when god commanded abraham in  the beginning in genesis 14 what he commanded   him to do he told him to leave his country leave  his family leave his home and go where god wanted  

Him to go abraham then is well acquainted with  god telling him to sacrifice stuff that he loves   since abraham was called he was repeatedly tested  so even though sacrificing isaac is an extreme   test god didn’t start there he has been readying  abraham’s faith so as the test got more intense he  

Had the stamina to endure it charles spurgeon said  this he said the lord knows how to educate you up   to such a point that you can endure in your  years to come what you could not endure today  

Just as today he may make you stand firm under a  burden which ten years ago would have crushed you   into dust perhaps this is the reason you don’t he  read anything about abraham pushing back or asking  

Questions he just he just gets up and obeys verse  three abraham rose early in the morning saddled   his donkey and took two of his men with him and  his son isaac and they cut the wood for the burnt  

Offering and arose and went to the place of which  god had told him in other words abraham obeyed   immediately why because he had faith the writer  of hebrews says that faith is the assurance of  

Things hoped for the conviction of things not seen  another way to see it is that faith is an inner   certainty regarding things you cannot see that  engages your will leading you to act in relation   to what you believe i’ll say it again because  y’all taking notes faith is an inner certainty  

Regarding things you cannot see that engages your  will leading you to act in relation to what you   believe for example you ever seen one of those  team-building exercises called the trust fall   it’s weird basically one person stands on  a platform with their eyes clock closed and  

Their arms folded looks like they’re  about to die beneath them behind them   are co-workers or their team standing in the line  with their arms out ready to catch not the bouquet   but the person the reason it’s a trust fall is  that the person on the platform can’t see nobody  

Can’t see the people behind them so they have  to trust what they cannot see but it wouldn’t   be enough for them to just say they trusted their  team like yeah i trust you and stay there that’s   not good enough words are easy trust is actually  realized when the person chooses to fall backwards  

The inner certainty gave them confidence that  their team would catch them even though they   couldn’t see them and that certainty engaged  their will which was why they chose to fall i   use this example because faith cannot be separated  from behavior faith is at work in abraham because  

Remember god has made him a promise and isaac  is a pivotal piece of that promise is isaac dies   the promise does too the irrationality of it all  doesn’t seem to hinder abraham though i think any  

Rational person would be like um god this test  ain’t it there has to be another way tell people   to steal my donkeys and burn down my tents but  don’t make me sacrifice my son but the thing  

Is abraham isn’t like me he doesn’t barter with  god he is certain that god is going to do what   he said he would do because he is god so because  he believes and trusts god he behaves accordingly  

It says that he woke up early in the morning  cut the wood that he would sacrifice his son on   and he goes to the place that god told him to  go to then we finally get an idea of what’s in  

Abraham’s mind in verses five and six look at  it it says on the third day abraham lifted up   his eyes and saw the place from afar then abraham  said to his young men stay here with the donkey  

I and the boy will go over there and worship  and come again to you do you hear his faith   somewhere in between god telling him to sacrifice  isaac and him getting the wood he has concluded   that after he has killed his son isaac is  going to come back how does he know that  

Who or what is he trusting to make  him so certain it’s simple he believes   god not merely the promise of god but the person  of god because the promise is only trustworthy   because the one who made the promise cannot lie  so so it’s the very nature of god that abraham has  

Considered and in so doing he has reckoned that  because god cannot lie he is obviously going to do   something to ensure that isaac ultimately doesn’t  die the writer of hebrews said this by faith   abraham when he was tested offered up isaac  and he who had received the promises was in  

The act of offering up his only son of whom it was  said through isaac shall your offspring be named   he considered that god was able even to raise  him from the dead wait we are in genesis 22 right  

Amen no yes okay so we are centuries before  elijah raises a widow’s son from the dead   we are we are centuries more for when jesus  raised lazarus easter ain’t on abraham’s radar   he don’t got a clue about pastel outfits and shiny  white shoes there has yet there has yet to be an  

Empty tomb for him to base his faith on so how  is it then that abraham knew the very concept of   resurrection was even possible i think that before  abraham rose early in the morning while he thought  

About what god was calling him to do and that it  meant that he have to put his son to death i think   i think abraham remembered his own body and  how god had brought life from death before  

So surely he could do it again unless you think  i’m just making up stuff i want you to remind   your romans 4 19 which says this he abraham did  not weaken in faith when he considered his own  

Body which was as good as dead or when he  considered the barrenness of life or lifelessness   of sarah’s womb the word dead here literally  means corpse-like so then god had to resurrect   their bodies in a real sense so as to give  them the power to create life in the form of  

Isaac abraham had the audacity to say that  he and isaac would go worship and return   because he remembered that god had did it before  in 1953 this guy by the name of henry malaysian   went in for brain surgery to treat his  epilepsy during the procedure the doctor  

Removed a piece of henry’s brain affected  his memory especially his short-term memory   and one recording a doctor doing a study this  on netflix by the way i ain’t making it up a doctor doing a study on the brain in  memory asked henry if he remembered what  

He did yesterday henry said i don’t know the  doctor asked him again what he did that morning   henry said i don’t remember that either then they  asked him if he knew what he’d do tomorrow to   which henry responded whatever is beneficial you’d  expect henry to have some kind of loose schedule  

I’m gonna wake up i’m gonna get some coffee  i’ma watch the news but he didn’t because   henry couldn’t tell you what he would do tomorrow  because he couldn’t remember what he did yesterday   he answered the question the way that he did  because the portion of henry’s brain that was  

Removed affected henry’s ability to make new  memories and since henry couldn’t remember the   past he had no context for how to imagine  his future without his memories henry had   no expectation when abraham thought about the  sacrifice that he had to make in the future  

He remembered the resurrection in the past and  that if god could do a miracle then then god   could do a miracle now almost all of us have  a hard time trusting god to do what he said  

He would do in his word through his son and  it might be because we have a memory problem   how quickly we forget that he made the heavens and  the earth that he split the sea and delivered his  

People out of bondage how he brought life from a  dead womb we forget how faithful he’s been to us   and our family how he’s provided for us when we  didn’t even ask how he’s protected us from all  

Kinds of mess but when trials show up now all of  a sudden is i don’t know if god is going to come   through i don’t know if god is going to do this  i don’t know if god is going to do that i don’t  

Know if god is going to show up hasn’t god always  showed up hasn’t god always been good hasn’t god   always been faithful just because you change your  mind every six seconds doesn’t mean that god does  

He is the same god today as he was yesterday  some of us don’t need to fast we need to remember   and it isn’t isn’t this true that the word  of god has provided for us 66 books worth  

Of memories of who god is and how god works which  will inform our faith so that we can obey without   hesitation because abraham has faith in his  god he is willing to sacrifice his only son the text says abraham took  the word of the burnt offering  

And laid it on his son isaac he took in his hand  the fire and the knife and they went both of them   together to the place that god had told  him i want to be clear about something   a burnt offering was a total sacrifice there  were other offerings that would allow you  

To sacrifice an animal and the priest  could take a portion of it home to eat   but a burnt offering was the one offering where  the whole animal was totally consumed the process   went something like this as described in leviticus  1 a male animal without blemish was taken  

The offerer would lay his hand on the animal which  was symbolic of the transferring of the offer   ascends onto the sacrifice an act of atonement  then they’d kill the animal blood would be   collected and thrown on the altar then the animal  would be cut into pieces and arranged on the wood  

Then the animal would be burned and totally  consumed and as the smoke of the animal   rose towards heaven it was said to be a pleasing  aroma to the lord and god told abraham to do that  

To his son the son he loved if this were not a  test god’s character would be questionable at best   seeing that god himself said that human sacrifice  was detestable in deuteronomy 12 and 18.   but since it is a test sacrificing isaac or at  least being willing to do it resolves god of any  

Guilt and refines abraham of any potential sin  this test solidifies abraham’s loyalty to god   over and above love for his son it is clear  that abraham has a deep affection for isaac   god even acknowledges it by saying take  your son your only son isaac whom you love  

And this love is natural this love is good  we should love our children they are good   gifts from a creative god but how easy it is  to take these good gifts and make them god   isaac was special he was the promised  child the seed through whom the whole world  

Would be blessed abraham had parted ways with  his son ishmael years earlier so this was the   only son he had and maybe god knew abraham’s  potential abraham was an idol worshiper before   he was called so it wouldn’t have been out of  character for him to worship something other than  

God maybe god knew that the son he loved could  become the lord he worshiped so to set him free   from any inkling of idolatry god had to put him in  a position to choose and he did he built the altar

He laid the wood he took some rope and wrapped  it around his son’s body so he couldn’t move   and i can only imagine the pain because it  wouldn’t be a sacrifice if it didn’t hurt   a sacrifice isn’t a sacrifice  if it doesn’t cost you something  

This body on this altar is his boy who  he saw every day ate dinner with every   night on the altar he probably looked at  him and saw his own features in his face   alongside fear but either way even with all the  faith in the world sacrificing what you love is  

Devastating but even then god must be worthy of it  all and abraham knows that so with inner certainty   engaging his will leading him to act in a way that  is relative to what he believes he takes the knife  

Ready to slaughter his son then he hears his  name verse 11 abraham abraham and he said   here i am he said do not lay your hand on  the boy or do anything to him for now i know   that you fear god seeing you have not  withheld your son your only son from me  

If there was any doubt who abraham’s god was  this moment made it clear god had refined   abraham’s heart removing any other allegiances  and now he’d revealed it to for god to say   i know that you fear god this anthropomorphic  language god knows everything so it doesn’t  

Mean that god didn’t know it it means that  god is affirming that abraham’s faith is real   and isn’t that what we all want the affirmation  that our faith is authentic because there are   those who will present themselves before jesus  with a bunch of evidence for why they deserve  

Glory did not prophesy in your name did not cast  out demons and perform miracles on your name i   think some of us in this room we would say god  did not preach and expose at the passage correctly  

Did not tithe didn’t i go to seminary and  lead worship and go on mission trips and   vote though certain ways surely that’s proof  of my faith all of which looks impressive   it looks like power it looks like the fruit of  faith but jesus turns to these kinds of people  

And calls them workers of lawlessness god forbid  you have to wait till judgment to find out who   you really are but the irony of it is this the  very act of looking to what you’ve done for jesus  

As evidence of that you know jesus might be the  proof that you don’t because the truly faithful   ones know that they have never done anything  apart from jesus so when they stand before god   they stand before him like the men and the parable  of the talent saying this is what i’ve done with  

What you have given me and do you know what  the master will say to them he’ll say well done   my good and faithful servant and that  is the point of everything my friends   when all the tests and all the trials and all  the pain and all the angst and all the discipline  

And all the suffering is over the point of it  all is that the god of the glory the judge of   the universe the one who cannot lie seated on the  judgment say will say i know that you fear god  

Verse 13 and abraham lifted up his eyes and  looked and behold behind him was a ram caught   in a thicket by his stars and abraham went and  took the ram and offered it up as a burnt offering   instead of his son so abraham called the  name of that place the lord will provide  

This moment right here is an  act of substitutionary atonement   instead of isaac being sacrificed  the ram is killed in his place   with substitution one person takes the place of  another bearing the penalty that we reserved for   someone else if isaac was killed as a burnt  offering a few things would have happened  

He would have experienced the death and thus  he would have been separated from his father   he also would have experienced the desecration  of his body as it burned in the fire   and all of this would have happened at  the hands of his father it is because  

God provided the ram that saved isaac from death  separation and destruction but there’s a problem   with all of this sacrificing the burnt offering  functioned as atonement abram and isaac were both   sinners and the wages of sin is dead god’s  justice had to be satisfied by virtue of blood  

Being spilled a life being taken either their  own life or somebody else’s life so the realm   was not only sacrificed instead of isaac before  isaac but even then the ram wasn’t good enough   why because hebrew 10 4 says it is impossible  for the blood of bulls and goats to take away sin  

Meaning that this ram though it was a sacrifice it  wasn’t a sufficient one if anything this ram was a   shadow pointing forward to a better sacrifice  one that would not be accomplished by jehovah  

Providing a ram in a bush but by jehovah jireh  providing his son in the flesh and who is this son   i’ll tell you first of all the son was  born to a woman by virtue of a miracle  

His mother wasn’t barren but she was a virgin  named mary who by all accounts should not have   been able to get pregnant seeing as though she  had not been with a man but because nothing is   too hard for the lord she conceived by  the power of the spirit the son grew up  

Learned obedience through what he suffered  being tested by the devil to turn stones   into bread and to worship and thus love  anything more than god but he resisted   every single time to which god publicly affirmed  that his son’s faith was real by saying that this  

Is my beloved son with whom i am well pleased by  then or but then the scenario for which the son   habit was born came to pass the night before the  son had prayed to his daddy prayed to his father  

Said that he wanted this cup to pass from him  he was in a position where he had to choose he   had to choose either his will or his father’s will  and he did this son was made to carry his own wood  

On his own back as he walked toward the top of  a mountain and while up there this son’s body   was secured to the woods so that he couldn’t  move the people said if you are the son of god  

Come down the cross what they didn’t understand  is if he came down they would have had to go up   in his place not dying for them but receiving  the penalty of death that belonged to us because  

It’s easy to forget that since i was born a sinner  and the wages of sin is death that if jesus did my   sins i would have had to pay for my own that even  if i sinned once that meant i deserve the judgment  

That through this death i would be eternally  separated from the life of the father that i would   endure the the pain and the desecration of eternal  destruction and that all of this would happen   at the hands of god the father but for these  people to tell jesus to come down the cross  

They clearly didn’t realize that if he came down  there would be no substitution and that the reason   he stayed is because he loved them to death maybe  they didn’t remember that day when abraham was   asleep and god himself walked through a line  of death walked through blood making it known  

That he was going to keep his promise and do you  know what on the cross god got blood on his hands   god became man so that he could die so as to  maintain a covenant relationship with his people  

There he was god in the flesh being killed like  an animal being slaughtered like the animals   that he walked through becoming a lamb that he  promised to be and there were no rams this time   there was no voice to cry out from heaven to  stop it there was only silence and then those  

Three hours and the dreadful darkness of god’s  presence was the only begotten son whose very own   father was pleased to crush him jesus became  sin so that you could be declared righteous   jesus died so that you could have life jesus  was bruised so you could be healed jesus rose  

From the dead so that you could too that is  the beauty of substitution jesus is the ram   and the bush and jesus is the son who returned  from the dead to worship with his daddy and now   it is through this son jesus that all  who have faith in his name are called  

The sons and daughters of abraham and look at us a  people from every tribe and every tongue and every   nation a church that has lasted for centuries  with millions of saints that have gone before  

Us and who will come after us and if you just look  into the crowd don’t we look like stars what god   promised to abraham in genesis 12  has been realized in us the children   of the promise is there anything too hard for  the lord lord we thank you for this day we thank  

You for your faithfulness we thank you for your  nature and how you have revealed it through christ   by the spirit in the scriptures we pray god that  this would be more than words that this would be  

More than knowledge that it would actually inform  the way we do life the way we love people the way   we engage on social media the way we engage with  our families and our friends in our local churches  

I pray that it even changes the way we pray that  we would pray with power that we will pray with   confidence knowing that we are praying to a good  and a faithful god we love you in jesus name amen

#Jesus #Substitutionary #Atonement #MyNameIsJackieHill

Jacob Teaches of the Atonement of Jesus Christ | 2 Nephi 6–10

I have great anxiety for our people. I am desirous for the welfare of their souls. Teach them the words of Isaiah, and speak unto them for their sakes. The Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive.

Nevertheless, the Lord has shown unto me that they should return again. And He will be merciful unto them, that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance. And there are many things which have been spoken by Isaiah

Which may be likened unto you, because ye are of the house of Israel. For the Lord God will fulfil His covenants which He has made unto His children; and for this cause the prophet has written these things. I have read these things that ye might know

That He has covenanted with all the house of Israel. I know that ye know that our flesh must waste away and die; nevertheless, in our bodies we shall see God. I do not understand. How can our flesh waste away and die, but in our bodies we shall see God?

As death hath passed upon all men, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord.

Wherefore, there must needs be an infinite atonement. O the wisdom of God, His mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more.

O how great the goodness of our God, who prepareth a way for our escape. Wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men

Will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. He cometh into the world that He may save all men if they will hearken unto His voice; for behold, He suffereth the pains of all men,

Yea, the pains of every living creature, both men, women, and children. And He suffereth this that the resurrection might pass upon all men, that all might stand before Him at the great and judgment day. And He commandeth all men that they must repent, and be baptized in His name,

Having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. Wo unto all those who die in their sins; for they shall return to God, and behold His face, and remain in their sins. Remember, to be carnally-minded is death,

And to be spiritually-minded is life eternal. I would speak unto you more; but on the morrow I will declare unto you the remainder of my words. -Amen. -Amen. It must needs be expedient that Christ— for in the last night the angel spake unto me that this should be His name—

Shall come among the Jews. But they at Jerusalem will stiffen their necks against Him, that He be crucified. But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh,

Upon the earth, unto the lands of their inheritance. Seeing that our merciful God has given us so great knowledge concerning these things, let us remember Him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out

Of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. Cheer up your hearts, and remember that ye are free to act for yourselves— to choose the way of everlasting death

Or the way of eternal life. Reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. Wherefore, may God raise you from death

By the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise Him through grace divine. -Amen. -Amen. Amen.

#Jacob #Teaches #Atonement #Jesus #Christ #Nephi

R.C. Sproul: The Curse Motif of the Atonement

SPROUL: The last thing Thabiti asked me before he went and sat down was, “Please bring the book.” I have the book, and I’d like to read from that book from Paul’s letter to the Galatians, chapter 3 beginning at verse 10 and reading through verse 14, Galatians 3:10 to 14.

“For all who rely on works of the law are under a curse, for it is written, ‘Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.’ Now it is evident that no one is justified before God by the law, for ‘The righteous

Shall live by faith.’ But the law is not of faith, rather ‘The one who does them shall live by them.’ Christ redeemed us from the curse of the law by becoming a curse for us – for it is written,

‘Cursed is everyone who is hanged on a tree’ – so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.” Can we pray, please? Our Father and our God, Your curse reaches throughout the earth and is heaped upon everyone

In it who is not covered by the righteousness of Jesus. O Lord, even now we tremble at the very thought of being under Your curse, and we can’t possibly imagine what it would mean to have the fullness of that curse poured out upon us.

And so, as we contemplate the manner in which it was poured out upon Jesus, we beg You, in Your Spirit to condescend to the frailty of our understanding, the weakness of our minds, to give us illumination of this text that Your Word would pierce our souls for

Our sake and for the sake of Jesus. Amen. It has now been over fifty years, over a half of a century, that I have contemplated and studied and read a host of tomes written about the meaning of the cross of Christ.

And yet, I still believe that I have not been able to do anything more than to touch the surface of the depths and the riches that are contained in that moment of redemptive history. I suspect that when my eyes open in heaven in the first five minutes of my beginning

Of eternity, there, I will be absolutely staggered by the sudden increase of understanding that will come to me when I behold the Lamb who was slain and hear angels and archangels singing in my ears, “Worthy is the Lamb who was slain, to receive honor and glory, riches, dominion,”

And to see the Apostle Paul and to say, “Thank you for knowing nothing but Christ and Him crucified.” Beloved, when we go to the New Testament and we read not only the narrative event of the cross but the many didactic expressions that explain to us its meaning and significance,

I think we are soon aware that there is no one image or one dimension that can comprehensively explain the cross. Rather, we find many images, many metaphors that would indicate that the cross is a multifaceted event. It is by no means one dimensional.

It is as a magnificent tapestry that is woven by several distinct, brightly hued threads that when it is brought together gives us this magnificent, finished work of art. When the New Testament speaks of the atonement of Jesus, it does so in terms of substitution.

It calls attention to a death that in some way was vicarious. We see that it speaks of the satisfaction of the justice and of the wrath of God. We see the metaphor of the kinsman-redeemer who pays the bridal price to purchase His bride with His own blood, releasing her from bondage.

We see the motif that is used in the New Testament that speaks of ransom that is paid. There is the motif of victory over Satan and the powers of darkness, when the serpent’s head is crushed under the bruised heel of the Redeemer.

But there is one image, one aspect of the atonement that has receded in our day almost into total obscurity. We heard earlier of those attempts to preach a more gentle and kind gospel. And in our efforts to communicate the work of Christ more kindly, we flee from any mention

Of a curse inflicted by God upon His own Son. We shrink in horror from the words of the prophet Isaiah in the fifty-third chapter of his book describing the ministry of the Ebed Yahweh, “the suffering Servant” of Israel that tells us, among other things, that “it pleased the Lord to bruise Him.”

Can you take that in, that somehow the Father took pleasure in bruising the Son, when He set before Him that awful cup of divine wrath? How in heaven could the Father be pleased by bruising His Son, were it not for His eternal

Purpose through that bruising of Him to restore us as His own children? But there is this curse motif that seems utterly foreign to us, particularly in this time in history. When we speak of the idea of curse today, what do we think of?

We think perhaps of a voodoo witch doctor who places pins in a replica doll of his enemy. We think of an occultist who is involved in witchcraft, putting spells and hexes upon people. The very word “curse” in our culture suggests some kind of superstition.

But in biblical categories, dear friends, there is nothing superstitious about it, and the idea of the curse is deeply rooted in biblical history. We need only go to the opening chapters of Genesis to the record of the fall of man that

Provokes from God His anathema on the serpent who’s cursed to go on his belly, and the curse that is then given to the earth itself that it would bring forth thorns and briers, making it difficult for Adam to live by the toil of his brow.

And it brings the excruciating, and I choose that word carefully, pain given to the woman who would bear a child. But not only do we find this idea of curse there early in Genesis, but if we fast forward

To the giving of the law under Moses, we understand that with the covenant God makes with His people at Sinai that He attaches to that covenant, to the stipulations of that law, dual sanctions – a positive sanction and a negative sanction.

The positive sanction is articulated there in terms of the concept of blessedness. Let me quickly jump back to Deuteronomy chapter 28 that we read this litany of blessings. “And if you faithfully obey the voice of the LORD your God, being careful to do all His

Commandments that I command you today, the LORD your God will set you high above all the nations of the earth.” Listen to this, “And all these blessings shall come upon you and overtake you, if you obey the voice of the LORD your God.

Blessed shall you be in the city, blessed shall you be in the field. Blessed shall be the fruit of your womb, the fruit of your ground, the fruit of your cattle, the increase of your herds and the young of your flock. Blessed shall be your basket and your kneading bowl.

Blessed shall you be when you come in, and blessed shall you be when you go out.” Do you hear what God is saying to Israel? “If you keep My Word, then I’m going to bless you in the city. I’ll bless you in the country. I’ll bless you when you rise up.

I’ll bless you when you lie down. I’ll bless you in the kitchen. I’ll bless you in the bedroom. I’ll bless you in the living room. I’ll bless your fields. I’ll bless your goats. I’ll bless your sheep. I’ll bless your cows.

I’m going to bless you all over the place that your life will be nothing but an experience in divine benediction and blessedness.” But God goes on to say that “If you do not obey the voice of the LORD your God or be

Careful to do all His Commandments and His statutes that I command you today, then all these curses shall come upon you and overtake you. Cursed shall you be in the city. Cursed shall you be in the country. Cursed shall be your basket and your kneading bowl.

Cursed shall be the fruit of your womb, the fruit of your ground, the increase of your herds, the young of your flock. Cursed shall you be when you come in, and cursed shall you be when you go out.” In the kitchen, in the living room, in the bedroom, in the garage, cursed.”

You know one of the things I love about Christmas is the singing of carols, and one of my favorites is Joy to the World. And there is one line in there that I love. It always gets my attention, I’m sure you can guess which one it is. What is it, Ligon?

“He comes to make His blessings flow. Far as the curse is found.” He comes to make His blessings flow, where? “As far as the curse is found.” As far as the curse is found. How far do we find that curse?

The Apostle Paul says that the whole creation groans together in travail, waiting for the manifestation of the sons of God. We live in a planet, dear friends, that is under the curse of God. Well, what does that mean?

And I’d like to take some time with you this afternoon to explore the meaning and the significance of this idea of God’s divine curse. And I want to look at it in a couple of different ways. First of all, when the prophets of the Old Testament spoke not their own opinions but

The Word that God had placed in their mouth so that they could preface their announcements by these words, “Thus saith the Lord,” that the favorite method the prophets use to express the Word of God was the method that was called “the oracle.”

It seems that sometimes the only place we hear of the idea of the oracle is in Greek mythology when we hear of “the Oracle of Delphi,” where people would go and consult the oracle to ask how the future was going to turn out. “Will we be victorious? Will we be defeated in battle?

Will I marry Susan, Betty, or Jane?” And they were looking to these self-appointed prophets there at Delphi to give a divine pronouncement. Well, there were oracles before there was an oracle at Delphi. There was one called Isaiah, one called Jeremiah, Amos, Hosea, Ezekiel, Daniel.

And they would use this oracular form to communicate the Word of God, and there were basically two kinds of oracles known to the prophets. There was “the oracle of weal,” which was an oracle of good news, an announcement of prosperity coming from the hand of God.

And then there was also “the oracle of woe,” which oracle would be an announcement of doom brought from the hand of God. And the normal way in which the oracle of weal would be uttered was by the use of the

Term “blessed,” by the pronouncements of a divine benediction, as David begins the Psalms, “Blessed is the man who walks not in the counsel of the ungodly, or stands in the way of sinners, nor sits in the seat of the scornful, but his delight is in the law of the Lord, and

In that law he meditates day and night. He’ll be like a tree planted by rivers of water, bringing forth his fruit in his season. But the ungodly are no so. They are like the chaff which the wind driveth away.”

How often did our Lord exercise the function of the prophet and make oracular pronouncements, such as He did on the Sermon on the Mount when He looked to His disciples and He said to them, “Blessed are the poor, blessed are those who mourn, blessed are those who hunger

And thirst after righteousness, blessed are the pure in heart, blessed are the peacemakers, blessed are those who are persecuted for My sake,” and so on, giving us that section of the Sermon that we call “The Beatitudes,” where Jesus pronounces the blessing of God upon certain people.

But the oracle of doom, in contrast, was normally prefaced by the word, “Woe.” As you recall Amos pronouncing the judgments of God on the nations, “Woe! For two transgressions and three, woe unto you Assyrians, woe unto you Damascus, woe unto you Israel.”

Or the incredible moment when Isaiah beheld the unveiled holiness of God, he pronounced an oracle of doom upon himself. He understood who God was, and for the first time in his life he understood who Isaiah was. And he cursed, not God, but he cursed Isaiah, “Woe is me. I’m coming apart. I’m undone.

I’m ruined because I have a filthy mouth, and I’m not alone. Not only am I exposed to the woe, but I live in the midst of a people of unclean lips who are equally exposed to the judgment of God.”

And so we see these statements in the Bible, these oracular statements of blessing and curse, weal and woe. And yet somehow, we love to hear the story of blessedness, but we never want to hear the woe. I don’t think there’s ever been a culture in the history of the world that has experienced

More discontinuity at that level. Everywhere in this country you see automobiles with bumper stickers that read “God Bless America.” After 9/11 Pat Robertson and Jerry Falwell suggested that perhaps the events of 9/11 were God’s judgments upon America.

And the outcry and outrage of the press was so severe, they had to recant their musings on that point, because we believe in a God who is infinitely capable of blessing people, but is utterly incapable of cursing them.

When I was a young Christian, I heard a sermon from Billy Graham in which he said, “If God does not judge America, He’s going to have to apologize to Sodom and Gomorrah.” But the idea of God bringing judgment and wrath and curse upon a nation has been expurgated

From our Bibles and from our theologies, as we do exactly what Mark Dever warned us about doing earlier today. But if you really want to understand what it meant to a Jew to be cursed, I think the simplest way is to look at the famous Hebrew benediction in the Old Testament.

You all know how it goes. Those of you who are clergy use it for your final benediction countless times, “May the Lord bless you and keep you. May the Lord make His face to shine upon you and be gracious unto you.

May the Lord lift up the light of His countenance upon you and give you His peace.” Now, if you notice the structure of that famous benediction that it follows a common Hebrew poetic form known as “parallelism.” There are various types of parallelism in Hebrew literature.

There is antithetical parallelism, where ideas are set in contrast one to another. There are those synthetic parallelisms, where there is a building crescendo of ideas, a new idea is placed on top of another one, and another new idea comes in.

But one of the most common forms of parallelism is what is called “synonymous parallelism,” and as the word suggests, synonymous parallelism states the same thing simply by using different words. And there is no more clear example of synonymous parallelism anywhere in Scripture than in

The benediction here, where exactly the same thing is said in three different ways. So, if you don’t understand one line of it, then look to the next one and maybe it will reveal to you the meaning. Now to get things complicated, we see in the benediction three stanzas, as it were, with

Two elements in each one. “May the Lord bless – keep, make His face to shine upon you – be gracious unto you, lift up the light of His countenance upon you and give you His shalom, His peace.”

Now, what is so important for us to understand the curse is to understand, first of all, how the Jew understood blessing. How did he understand it? “May the Lord bless you.” What he meant by that is to be blessed by God is to be bathed in the refulgent glory that emanates His face.

“May the Lord bless you” means “May the Lord make His face to shine upon you.” Is this not what Moses begged for on the mountain when he said, “O God, I’ve seen what few mortals have ever seen. I saw the plagues that You brought to Egypt. I saw the river turn to blood.

I was there between Migdol and the sea when You dried up the sea and let us walk through. But now let me have the big one. Please let me see Your face.” You know what happened. God said, “Moses, you don’t know what you’re asking.

Haven’t you read the book you wrote that no man can see Me and live? Moses, I’ll tell you what I’ll do. I’ll carve out a niche in the rock over here and I’ll place you there in the cleft of the

Rock, and I will allow My backward parts to pass by and I’ll give you an instantaneous glance of My backward parts, but My face shall not be seen.” And when Moses had that brief glance of the back side of God, his face shone for an extended period of time.

But what the Jew longed for was, “O God, just let me once, just once see Your face.” You see, his ultimate hope is the same hope that is given to us in the New Testament, the final eschatological hope of the beatific vision.

“Behold, what manner of love is this,” John says, “that we should be called the children of God. We don’t know yet what we will be, but this much we know that we will be like Him, for we shall see Him as He is.” Don’t you want to see Him?

The hardest thing about being a Christian is serving a God you’ve never seen. And so, the Jew asked for that benediction. “O God, bless us to the degree that You would make Your face shine upon you.” Last week, Charlton Heston died – Moses, Ben-Hur. How many of you ever saw Ben-Hur?

Let me see. Almost everybody, good! Wait a minute, I’m going to try that the next time I do an invitation, if I can get that many hands up in the air. I don’t do invitations, except to weddings and graduations, things like that.

You remember that scene in Ben-Hur where he’s been reduced to slavery, and he is being dragged behind his captive and they finally come to this well in the midst of the desert. And he comes there and he’s in the sand and his lips are parched, and he’s overcome with thirst.

And all of a sudden, you see the shadow of a human thing. You never see this person’s face, but whoever it is who meets Ben-Hur stoops over and gives to him a cup of cold water.

And the point of view of the camera is from the gaze of Ben Hur, who looks up into the face of the one who is giving him this drink of water, and instantly Ben-Hur’s face begins to shine.

And you don’t have to be told who it was who gave him the drink of water, because the Lord Jesus made his face to shine upon this slave. “May the Lord lift up the light of His countenance upon you and give to you His peace.”

Every time I hear that benediction in church, I get chill bumps because it so incorporates my highest dream to see His face. But my purpose this afternoon is not to explain the blessing of God but its polar opposite, its antithesis, which again can be seen in vivid contrast to the benediction.

It would be the supreme malediction that would read something like this, “May the Lord curse you and abandon you. May the Lord keep you in darkness and give you only judgment without grace. May the Lord turn His back upon you and remove His peace from you forever.”

In the imagery of atonement on the Day of Atonement, we know that there are several animals involved in the ritual of that day. The priest, before he can enter into the holy of holies, where the high priest and only

The high priest and only this one day of the year can go, must first himself make a blood sacrifice and go through an elaborate process of purification. And then there are two more animals involved – one who was killed; the other that survives.

The one that is killed yields his blood, which the chief or high priest takes into the inner sanctum and sprinkles on the mercy seat, sprinkles on the throne of Yahweh to bring reconciliation. And yet in this drama, there is no power in that blood other than it’s pointing forward

To the blood of the Lamb, even as the blood on the door posts on the night of Passover pointed beyond itself to Christ our Passover, who was sacrificed for us. We know two things from the Day of Atonement. One, that without the shedding of blood there was no forgiveness of sins.

We also learn from the author of Hebrews that the blood of bulls and goats cannot take away sin. But in that half of the drama, with the blood sacrifice that is sprinkled on the mercy seat, what is symbolized is an act of propitiation, which some brilliant translators in the middle

Of the twentieth century decided to take out of the New Testament to their everlasting shame. Those two words that are so central to the core of the gospel, propitiation, expiation – what’s the difference? They have the same root, but different prefix.

I want our people at Saint Andrew’s in Sanford, Florida to always understand propitiation and expiation if they’re going to understand the gospel. And I tell them, I said, “You know our church is built in the classical style that is called

The cruciform, so that if you looked at it from the air, the shape of our building forms the shape of a cross.” And I say, “If you come down the center aisle, let it remind you of the vertical piece of the cross.

Let it remind you of propitiation, because in propitiation the Son does something to satisfy the justice and the wrath of the Father. It’s a vertical transaction.” That is what is prefigured in the sacrifice that is made on the mercy seat.

But let’s not forget that other animal that liberal theologians try every which way to erase from the biblical record as we’ve already heard. Yes, I’m speaking of the goat, the scapegoat who becomes the object of imputation, where the priest now lays his hands on the back of that goat, symbolically indicating the

Transfer, or the imputation, of the guilt of the people to the back of that goat. So at the end of that ceremony, the priest lays his hands on the goat and says, “May the sins of the people be upon this goat,” and then says to the goat, “Thank you very

Much for standing still during this.” And he says to the people, “You are dismissed.” No, no, no, no, no. The significance really reaches its crescendo after the imputation of the sin of the people to the back of the goat, when the goat is driven then into the wilderness, outside the camp.

You remember when God numbered the people according to the tribes and they pitched the tabernacle, the tribes were in a circle and what was in the middle, equidistant to every settlement of every tribe, was the tabernacle indicating God is in the midst of His people.

And to be driven out of the covenant community, to be driven outside the camp was to be driven to the place where the blessings of God did not reach, sent into the outer darkness, into the wilderness, into exile, into the curse. That’s expiation.

When in the cross, not only is the Father’s justice satisfied by the atoning work of His Son, but in bearing our sins, the Lamb of God removes our sins from us as far as the east is from the west. How does He do it? By being cursed.

Christ redeemed us from the curse of the law. Listen to this, not simply by being cursed for us, but becoming a curse for us. He who is the incarnation of the glory of God now becomes the very incarnation of the divine curse.

As it is written, “Cursed is everyone who hangs upon the tree.” Many, many years ago I was asked by the Quaker community of Pennsylvania, the Society of Friends, to come to one of their meetings and explain to them the difference between the old covenant and the new covenant.

And there I talked about the Day of Atonement in Israel and the crucifixion of Christ in the New Testament. And as I spoke of Christ becoming cursed, my message was interrupted by a guy in the back who stood up and shouted out loud, “That’s primitive and obscene!”

Has that ever happened to you when you’re preaching? I was taken aback and just to give myself a chance to think, I said, “What did you say?” as if I didn’t hear him. Everybody in the room heard him. I said, “What did you say?”

And with great hostility he said, “I said that’s primitive and obscene!” And I said, “You’re right. I love the words that you have chosen to describe this dynamic. What could be more primitive than killing animals and sticking their blood over the

Throne of God, or taking a human being and pouring out his blood as a human sacrifice? That is primitive. You’re right. You know, one of the things I love about the gospel, sir, is that it wasn’t written merely

For an agnostic elite group of scholars who had to have their Ph.D. in theology in order to understand it. But the drama of redemption is communicated in terms so simple, so crass, so primitive that a child can understand it. But I really like the second word you used – obscene, obscene.

If there ever was an obscenity that violates contemporary community standards, it was Jesus on the cross. Because after He became the scapegoat, and the Father imputes to Him every sin of every one of His people, we see the most intense, dense concentration of evil ever experienced on this planet.

Jesus was the ultimate obscenity.” And so, what happened? The Bible tells us that God is too holy to even look at sin, and He cannot bear to look at this concentrated, monumental condensation of evil, and His eyes are averted from His Son.

The light of His countenance is turned off, all blessedness is removed from His Son whom He loved, and in its place was the full measure of the divine curse. All of the imagery that portrays the historical event of the cross is the imagery of the curse.

It was necessary for the Scriptures to be fulfilled that Jesus not be crucified by Jews, but He has to be delivered into the hands of the Gentiles. He has to be executed not by stoning, but He has to be killed by Gentiles outside the

Camp, outside Jerusalem at Golgotha, so that the full measure of the curse and the darkness that attends it be visited upon Jesus. And God adds to these details astronomical perturbations, where at midday He turns the lights out on that hill outside of Jerusalem so that when His face is moved away, when

The light of His countenance is shut down, even the sun won’t shine on Calvary. And bearing the full measure of the curse, Christ screams, “Eli, Eli, lema sabachthani?”, “My God, My God, why have you forsaken me?” Oh, and look at how the theologians play with that!

“Oh, well Jesus was taking this occasion to identify with the psalmist in Psalm 22, which begins with those words so that He can call attention to those who are looking upon this spectacle that this is really a fulfillment of prophecy.”

I don’t think Jesus was in a Bible quoting mood at that time, or as Albert Schweitzer opined, “This was a cry of a disillusioned prophet who believed that God was going to rescue Him at the eleventh hour, and He felt forsaken.” He didn’t just feel forsaken; He was forsaken.

For Jesus to become the curse, He has to be utterly, totally, and completely forsaken by the Father. I started off by saying to you I’ve been thinking about these things for fifty years, and I can’t begin to penetrate that, what it meant that Jesus was forsaken by God.

But there is none of this to be found in the pseudo-gospels of our day. Dear brothers, every time I hear a preacher on television or live, who says to his people, “God loves you unconditionally,” I want to ask that this man be defrocked for such a violation of the Word of God.

What pagan, who hears that announcement that God loves him unconditionally does not hear in that statement that he has no need of repentance, he can continue in sin without fear knowing that it’s all taken care of, that God doesn’t hold grudges, that God loves him unconditionally?

Well, there is a profound sense in which God does love people even in their corruption, but they are still under His anathema. I know that almost everybody here is a minister or related to a minister and so on, but you

Know just because you’re ordained there’s no guarantee that you are in the kingdom of God. And with this size of professing Christians assembled in one hall, the odds are astronomical that there are many people in this room right now who are still under the curse of God,

Who have not yet fled to the cross, who are still counting on this nebulous idea of the unconditional love of God to get them through, or even worse, still thinking that they can get into the kingdom of God through their good works, through their service, who don’t

Understand that unless you perfectly obey the law of God, which you have not done for five minutes since you were born, you are under the curse of God. And here’s the reality that we must make clear to our people, that they will either bear

The curse of God themselves, or they will flee to the One who took it for them. Cursed of God! The Father turns His back. Thomas Aquinas once was asked. “Thomas, do you think that Jesus enjoyed the beatific vision through His whole life?”

Thomas said, “I don’t know, but I’m sure that our Lord was able to see things that our sin keeps us from seeing.” Remember that the promise of the vision of God in the Beatitudes is the promise made to whom? To the pure of heart.

Beloved, the reason why you can’t see God with your eyes is not because you have a problem with your optic nerve. What prevents us from seeing God is our heart, our impurity. But Jesus had no impurity. And Thomas said He was pure in heart.

So obviously He had some, some experience of the beauty of the Father until that moment that my sin was placed upon Him. And the one who was pure was pure no more, and God cursed Him.

It was as if there was a cry from heaven, excuse my language but I can be no more accurate than to say, it was as if Jesus heard the words, “God damn you.” Because that’s what it meant to be cursed, to be damned, to be under the anathema of the Father.

As I said, I don’t understand that, but I know that it’s true, and I know that every person in this room and every person outside in this hotel and on the street and across the world who has not been covered by the righteousness of Christ right this minute

Draws every breath under the curse of God. If you believe that, you will stop adding to the gospel and start preaching it with clarity and with boldness because, dear friends, it is the only hope we have, and it is hope enough. Let’s pray.

Our Father, the work, the Person of Your Son is our only hope in life and in death. And so, we hope for our life and for our death in His life and in His death. Give us the grace to cling to the gospel. Amen.

#R.C #Sproul #Curse #Motif #Atonement