Author: drthomasclothier

“Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.” (I Corinthians 5:7)

The Passover was one of three mandatory, historical annual festivals of the Jews (Exodus 23:14-19: Leviticus). It was kept in remembrance of the Lord’s passing over the houses of the Israelites (Exodus 12:1-51) when the first born of all the Egyptians were destroyed. It is also called the “feast of unleavened bread” (Exodus 13:3-10; 23:15; Mark 14:1; Acts 12:1-3), because during the seven day feast no leavened bread was to be eaten or even kept in the household (Exodus 12:15).

Passover is celebrated on the 14th day of the first Jewish Month known as Abib (later called Nisan). The observance is incorporated within the narrative of the Exodus story when the LORD (Yahweh) brought plagues of increasing severity against Egypt. This was to demonstrate Yahweh’s power and to deliver the Israelites from Egyptian slavery (Exodus 1–12).

The tenth and final plague was the death of all the firstborn—human and animal—in Egypt (Exodus 11:4–6). God punished all of Egypt, but spared the firstborn of Israel, only because the Hebrews properly followed Moses’ instructions which God gave him. On the night of the tenth plague, the Israelites were instructed to stay in their homes after slaughtering a lamb and placing its blood on the lintel and doorposts of their houses (Exodus 12:7, 21–22). The blood would be a sign that distinguished the Israelites and separated them from the victims of the plague (Exodus 12:13, 23). Since the people were to be ready to depart Egypt at a moment’s notice. They were to quickly eat the lamb while being dressed to travel and with their staffs in hand (Exodus 12:11).

The Israelites followed Moses’ instructions. At midnight, Yahweh struck down the firstborn of Egypt. “At midnight the LORD struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of the livestock.” (Exodus 12:29).

Pharaoh then summoned Moses, and his older brother Aaron in the middle of the night and ordered them to take all the Israelites and depart Egypt (Exodus 12:31–32). The Israelites left quickly, taking their bread dough before it was leavened (Exodus 12:34). The LORD instructed the Jews to annually observe the Passover on the 14th of the first month to commemorate that night when God delivered them from Egypt (Exodus 12:14, 24–27).

However, the formal ritual observance of the Passover is mentioned only a few times in the Old Testament (Numbers 9; Joshua 5:10–12; 2 Kings 23:21–23; 2 Chronicles 30:1–27; 35:1–19; Ezra 6:19–22). In spite of the significance to observe the Passover “as a lasting statute” for all future generations (Exodus 12:14; Leviticus 23:5; Numbers 9:1–5; 28:16), the Scriptures emphasize how unusual the observance of the Passover actually was in Israel’s history.

By the time of the New Testament, the Passover became a time of commerce, rather than a solemn opportunity to remember God and His deliverance of His people. As one commentator explains, “The city itself and the neighborhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, and oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens … Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market”

 The slain lamb of the Passover came to be so closely associated with the feast that at various times in the Scriptures, the mention of the Passover refers to the lamb.

• Exodus 12:21 – “Then Moses called all the elders of Israel and said to them, “Go and select lambs for yourselves according to your clans, and kill the Passover lamb.”
• 2 Chronicles 30:17 – “For there were many in the assembly who had not consecrated themselves. Therefore the Levites had to slaughter the Passover lamb for everyone who was not clean, to consecrate it to the LORD.”
• Matthew 26:17 – “Now on the first day of Unleavened Bread the disciples came to Jesus, saying, “Where will you have us prepare for you to eat the Passover?”
• Mark 14:12 – “And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?”
• Mark 14:13-14 – “And he sent two of his disciples and said to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him, and wherever he enters, say to the master of the house, ‘The Teacher says, where is my guest room, where I may eat the Passover with my disciples?’
• Luke 22:1 – “Now the Feast of Unleavened Bread drew near, which is called the Passover.”
• Luke 22:8 – “So Jesus sent Peter and John, saying, “Go and prepare the Passover for us, that we may eat it.”
• Luke 22:15 – “And he said to them, “I have earnestly desired to eat this Passover with you before I suffer.”

As today’s text from I Corinthians 5:7 illustrates, the Passover served as a type, or prefiguring, of the deliverance Jesus Christ provides for all His people. The deliverance is not from political enslavement, but rather from the penalty, power and presence of sin. Bondage to sin is far greater than Israel’s bondage to Egypt. It is therefore appropriate for students of Scripture to think of the Passover Lamb when they consider the following Scriptures.

John 1:29 – “The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!”

John 19:32-36 – “So the soldiers came and broke the legs of the first, and of the other who had been crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.”

Galatians 4:4-5 – “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”

I Peter 1:19 – “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.”

May each of us who God has justified by grace alone, through faith alone in the person and work of Jesus Christ alone take the opportunity to remember the sacrifice of our Passover Lamb. You may consider reading about the Passover as you prepare your heart and mind for this year’s Easter celebration.

May God’s truth and grace reside here.

Soli deo Gloria!

 

“Knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” (I Peter 1:18-19)

I am certain you have heard the Latin title Agnus Dei. It may refer to one of Michael W. Smith’s most familiar and beloved worship songs. It is also the title of Francisco De Zurbaran’s animal oil painting (1635-1640) depicting a bound lamb ready to be sacrificed.

Agnus Dei is also a symbolic reference to Jesus Christ. It means Lamb of God. It is referenced in the Scriptures from John the Baptist’s declaration in John 1:29 when he saw Jesus approaching him in order to be baptized. The text says, “The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!” Revelation 5:6 says, “And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth.”

The Scriptures make numerous references to the word lamb. It is illustrative of patience (Isaiah 53:7) and playfulness (Psalm 114:4-6). It also depicts vulnerability to danger (I Samuel 17:34) in which the care by a shepherd is required (Psalm 23; Isaiah 40:11).

A lamb was a source of food (Deuteronomy 32:14; 2 Samuel 12:4; Amos 6:4), clothing (Proverbs 27:26) and worship (I Chronicles 29:21; 2 Chronicles 29:32). When offered in sacrifice to God, the lambs could either be a year old male (Exodus 12:5) or female (Numbers 6:14). God’s people sacrificed lambs to Him from the earliest times (Genesis 4:4; 22:1-8). Sacrificial lambs were offered every morning and evening (Exodus 29:38-39; Numbers 28:1-4) and also at special feasts during the year (Exodus 12:1-7).

Lambs were also not only offered on the Sabbath day (Num. 28:9), at the feast of the New Moon (28:11), of Trumpets (29:2), of Tabernacles (13–40), of Pentecost (Lev. 23:18–20), but also on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; 14:10–25).

Lambs provided an extensive commerce (Ezra 7:17; Ezekiel 27:21), and were often used in paying tribute (2 Kings 3:1-4; Isaiah 16:1). Additionally, covenants were confirmed by the gift of a lamb (Genesis 21:28-30) and the image of a lamb was the first impression on money (Genesis 33:19; Josiah 24:32).

Spiritually speaking, lambs depict the purity of Christ (I Peter 1:19), a cherished item (2 Samuel 12:1-9) and the Lord’s people (Isaiah 5:17; 1:6). Lambs also illustrate the weakness of believers (Isaiah 40:11; John 21:15), the patience of Christ (Isaiah 53:7; Acts 8:32), and those who minister among the ungodly (Luke 10:1-3). They also represent Israel when deprived of God’s protection (Hosea 4:16), the wicked under judgment (Jeremiah 51:40), and the complete destruction of the wicked (Psalm 37:20).

Most importantly, the lamb was a symbol of Christ (Genesis 4:4; Exodus 12:3; 29:38; Isaiah 16:1; 53:7; John 1:36; Rev. 13:8). Christ is called the Lamb of God (John 1:29, 36), as the great sacrifice of which the former sacrifices were only types (Numbers 6:12; Leviticus. 14:12–17; Isaiah 53:7; 1 Corinthians 5:7). Next time, we will examine the Levitical sacrifices and see how they symbolize and represent the ministry of Jesus Christ.

Revelation 5:11-14 says, “Then I looked, and I heard around the throne and the living creatures and the elders the voice of many angels, numbering myriads of myriads and thousands of thousands, saying with a loud voice, “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” And I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” And the four living creatures said, “Amen!” and the elders fell down and worshiped.”

 Take time today to praise the Agnus Dei who took your sin away by His sacrifice on the cross.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

 

“For all have sinned and fall short of the glory of God,” (Romans 3:23).

What is sin? It is wrongdoing. It is acting against the will and the law of God. Sin, as todays text explains, is failing to fulfill one’s duty to God. The Hebrew word hata’ and the Greek word hamartia meant originally to missing the mark of God’s glory and holiness. Other words for sin include pesha’ (Hebrew), meaning “rebellion,” or “transgression”; ’asham (Hebrew) means “trespassing God’s kingly prerogative,” and thereby “incurring guilt”; paraptoma (Greek) meaning “a false step out of the appointed way,” and to “trespass on forbidden ground.”

In light of these extensive definitions for sin, there are also three distinct ways in which sin is biblically categorized. In other words, there are three immediate results of sin which affect our relationship with God.

First, when we sin we incur debt. Sin is described as a debt. Probably, the most familiar biblical text which renders sin as a debt is found in Matthew 6:12 which says, “…and forgive us our debts, as we also have forgiven our debtors.” The word “debt” and “debtors” comes from the Greek word ὀφειλήματα (opheilemata). It means to commit an offense, a transgression which results in a moral debt or guilt.

Jesus taught, in Matthew 18:21-35, that we are to forgive other’s their sin, or moral debts, to us as God has forgiven our sin and moral debts to Him. God, in His mercy and grace, has forgiven believers of their sin because of the perfect righteousness of Jesus Christ. Jesus Christ paid my debt on the cross. It was a debt paid only by One who demonstrated perfect obedience and sinless perfection to God the Father and the Word of God.

Second, when we sin we incur broken relationships. Sin has created an enmity between us and God. We become God’s enemies. Romans 5:8-10 says, “But God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.”

Third, when we sin we commit a crime. Sometimes, our sin may be a crime against another human being. If the crime is serious enough, we may have to pay a fine or even go to jail or prison. Those convicted of the most severe crime, pre-meditated murder, may even be executed. At all times, our sin is a crime against God. We are lawbreakers. I John 3:4-5 says, “Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. You know that he appeared in order to take away sins, and in him there is no sin.”

When our sin is called a debt, Jesus Christ is called our surety. Hebrews 7:22 says, “This makes Jesus the guarantor of a better covenant.” A guarantor (ἔγγυος; engyos) is a person who guarantees the reality of something. Jesus Christ is the One who guarantees our salvation because He is our guarantor.

When our sin is called enmity, Jesus Christ is called our mediator. 2 Corinthians 5:19-20 says, “that is, in Christ, God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.”

The word, “reconciling,” “reconciliation,” and “reconciled” comes from the root word καταλλάσσω (katallasso) meaning to make things right. This is what Jesus Christ accomplished on the cross. He restored a right relationship between us and God the Father.

When our sin is called a crime, Jesus Christ is called our substitute. 2 Corinthians 5:21 says, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” Jesus satisfied the justice of God the Father.

Before God, I am a debtor, an enemy and a criminal. Jesus Christ was the One who assumed my debt, became God the Father’s enemy, and was tried and convicted as a criminal of crimes I had committed. Therefore, by grace alone, through faith alone in the person and work of Jesus Christ alone, I am no longer a debtor, no longer an enemy and no longer a criminal.

What about you?

May God’s truth and grace reside here.

Soli deo Gloria!

“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds 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.” (Isaiah 53:4-6)

Before we go any further in our study of the atonement of and by Jesus Christ on behalf of sinners, we must articulate and define what type of atonement the Bible teaches. There are many different views as to what Jesus accomplished on the cross, but only one is the biblical view. That biblical is often referred to as the penal-substitutionary atonement.

The meaning of penal-substitutionary atonement is found by taking each word separately. We have already defined the word atonement. What do penal and substitutionary mean?

Penal is shortened form for penalty. It means punitive, punishing, disciplinary and correction. Penal is often used in reference to a penal colony. A penal colony is a settlement used to exile prisoners and separate them from the general population by placing them in a remote location, often an island or a distant colonial territory. The reason for this is to punish prisoners for breaking the law. They receive a severe punishment for having done so.

Substitutionary is from the root word substitute. It means to take the place of someone or something. We all experienced in school what was known as a “substitute teacher.” They took our permanent teacher’s place, usually for just a day.

When applied to the atonement of Jesus Christ the phrase “penal-substitutionary atonement refers to Jesus taking the sinner’s place by becoming a substitute and receiving the rightful punishment from God for the sinner’s sin and disobedience. This is what the Prophet Isaiah meant in Isaiah 53:4-6. The Servant of the LORD, Jesus Christ, would bear the sinner’s griefs and carry their sorrows. God the Father would strike, smite, and afflict Him. He would be pierced because of the sinner’s transgressions. He would be crushed for the sinner’s iniquities. He would be chastised and wounded on the sinner’s behalf. The LORD laid upon Him the iniquity of sinners.

Dr. R. C. Sproul explains that, “When we look at the biblical depiction of sin as a crime, we see that Jesus acts as the Substitute, taking our place at the bar of God’s justice. For this reason, we sometimes speak of Jesus’ work on the cross as the substitutionary atonement of Christ, which means that when He offered an atonement, it was not to satisfy God’s justice for His own sins, but for the sins of others. He stepped into the role of the Substitute, representing His people. He didn’t lay down His life for Himself; He laid it down for His sheep. He is our ultimate Substitute. Jesus’ mission was to be the Substitute, the vicarious sacrifice offered to God. Jesus understood this and embraced it. From the start of His ministry, He knew He had come to act as a Substitute on behalf of His sheep. At the center of His teaching was the assertion that He was doing this not for Himself but for us—to redeem us, to ransom us, to save us.”

Penal-substitutionary atonement is a magnificent, biblical truth.  The hymn writer Phillip Bliss expressed its truth as follows.

“Man of Sorrows!” what a name
For the Son of God, who came
Ruined sinners to reclaim.
Hallelujah! What a Savior!

Bearing shame and scoffing rude,
In my place condemned He stood;
Sealed my pardon with His blood.
Hallelujah! What a Savior!

Guilty, vile, and helpless we;
Spotless Lamb of God was He;
“Full atonement!” can it be?
Hallelujah! What a Savior!

Lifted up was He to die;
“It is finished!” was His cry;
Now in Heav’n exalted high.
Hallelujah! What a Savior!

When He comes, our glorious King,
All His ransomed home to bring,
Then anew His song we’ll sing:
Hallelujah! What a Savior!

May God’s truth and grace reside here.

Soli deo Gloria!

 

Each Saturday, during this series on the atonement of Jesus Christ, I will submit some books for you to consider reading which concern the substitutionary atonement of and by Jesus Christ on behalf of sinners. Some of these books are by authors you may readily recognize. Others you may not. Some of the books are by contemporary authors and pastors. Others are by pastors and theologians from church history. All are beneficial.

The Death of Death in the Death of Christ (eBook) by John Owen. Owen’s book subtitle is as follows: A Treatise of the Redemption and Reconciliation that is in the Blood of Christ, with the Merit thereof, and Satisfaction Wrought Thereby. The free eBook is available at monergism.com.

John Owen (1616-1683) is often lauded as one of the greatest Puritans who ever lived. He is often viewed as being a theological genius, second only to John Calvin. A wonderful biography of John Owen is contained in Joel Beeke and Randall Pederson’s book Meet the Puritans.

Owen’s The Death of Death in the Death of Christ , beginning with an introduction by theologian J.I. Packer, contains four major, or book, divisions. Each division contains chapters addressing various aspects concerning the atonement, along with questions and answers.. The book itself, published separately, is part of a larger volume, Vol. 10, entitled The Works of John Owen.

In his introductory essay to Owen’s treatise. Dr. Packer writes, “There is no doubt that Evangelicalism today is in a state of perplexity and unsettlement. In such matters as the practice of evangelism, the teaching of holiness, the building up of local church life, the pastor’s dealing with souls and the exercise of discipline, there is evidence of widespread dissatisfaction with things as they are and of equally widespread uncertainty as to the road ahead. This is a complex phenomenon, to which many factors have contributed; but, if we go to the root of the matter, we shall find that these perplexities are all ultimately due to our having lost our grip on the biblical gospel.”

Dr. Packer continues by saying, “Without realizing it, we have during the past century bartered that gospel for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty. The new gospel conspicuously fails to produce deep reverence, deep repentance, deep humility, a spirit of worship, a concern for the church. Why? We would suggest that the reason lies in its own character and content. It fails to make men God-centered in their thoughts and God-fearing in their hearts because this is not primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be “helpful” to man—to bring peace, comfort, happiness, satisfaction—and too little concerned to glorify God. The old gospel was “helpful,” too—more so, indeed, than is the new—but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially a proclamation of Divine sovereignty in mercy and judgment, a summons to bow down and worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its center of reference was unambiguously God. But in the new gospel the center of reference is man. This is just to say that the old gospel was religious in a way that the new gospel is not. Whereas the chief aim of the old was to teach men to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and His ways with men; the subject of the new is man and the help God gives him. There is a world of difference. The whole perspective and emphasis of gospel preaching has changed.”

Packer concludes: “To recover the old, authentic, biblical gospel, and to bring our preaching and practice back into line with it, is perhaps our most pressing present need. And it is at this point that Owen’s treatise on redemption can give us help.”

I encourage you to take up and read.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

 

“And the LORD God made for Adam and for his wife garments of skins and clothed them.” (Genesis 3:21)

“Atonement is secured, not by any value inherent in the sacrificial victim, but because sacrifice is the divinely appointed way of securing atonement.” J.I. Packer

“The first physical deaths should have been the man and his wife, but it was an animal—a shadow of the reality that God would someday kill a substitute to redeem sinners.” John MacArthur

Why was it necessary for God to provide garments of skin for Adam and his wife?  The answer is found within the context of Genesis 3:1-7. God prohibited by a solemn command the man and his wife from eating from the tree of the knowledge of good and evil (Genesis 2:15-17). He warned them that in the day they ate from it, they would surely die. Tragically, they did not obey the LORD.

Genesis 3:1-7 says, “Now the serpent was more crafty than any other beast of the field that the LORD God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” But the serpent said to the woman, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.”

Sin commonly occurs in several ways. Therefore, believers must always be on their guard (I Peter 5:8-9).

Sin occurs by questioning what God has commanded. The serpent asked the woman, ““Did God actually say, ‘You shall not eat of any tree in the garden’?” How crafty the question was regarding what God actually commanded. God did not say that the man and the woman were not to eat of “any” tree in the garden, but to not eat of only “one” tree: the tree of the knowledge of good and evil (Genesis 2:15-17).

Sin also occurs by adding to what God has said. God never offered a command saying the fruit of the tree of the knowledge of good and evil was not to be touched. The woman added that stipulation. We are never to either add to, or take away, from the revealed Word of God (Revelation 22:18-19).

Sin finally occurs by the outright denial of what God has said. “But the serpent said to the woman, “You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” Not only was there a denial of what God said, there was also the failure to explain the consequences the couple would face in knowing good and evil. They, who had been good, would now know what evil was by having become evil themselves.

Giving into temptation then becomes sin (James 1:12-15). Temptation, resulting in sin, involves the lust of the flesh, the lust of the eyes and the boastful pride of life (I John 2:15-17). The person tempted sees the object of their lust and justifies wanting what they want by their craving of it, their gazing at it, and their sense of entitlement for it. In other words, the sinner sees something, wants what they see and convinces themselves they deserve what they see and want. The sinner questions what God has said, adds or takes away from what God has said and then outright denies what God has said.

When the man and the woman took and ate the fruit from the tree of the knowledge of good and evil, they then understood they had disobeyed God and were filled with a sense of guilt and shame. Consequently, they sought to cover their guilt and shame, along with their bodies, with man-made loincloths from leaves. Even today, mankind seeks to cover its and shame because of their sin by a self-righteous works based system of penance or atonement.

Genesis 3:21 is the first allusion in Scripture of what would become known as the doctrine of substitutionary atonement. Granted, the doctrine is not completely explained, as it would be in Romans 3:21-26, but it is demonstrated as God provided coverings for the man and his wife following their act of disobedience against Him. God alone would efficiently cover and forgive the man and woman’s sin by coverings He would Himself provided through the death of innocent animals. The guiltless would die in place of the guilty.

“And the LORD God.” Two names are mentioned: LORD and God. LORD is the English rendering for the Hebrew word Yahweh. This is the most personal name for God. It means self-sufficient One or I Am Who I Am (Exodus 3:1-14). The name God means mighty and powerful.

“Made for Adam and for his wife garments of skins.” The Hebrew word “made” means to manufacture. God manufactured garments for Adam and his wife. The garments were shirt-like tunics. They were made from animal skins, perhaps leather, although the text does not specifically say what kind of animal. Symbolically, the animal skins represented an atonement for sin, which was not accomplished through some man made effort but rather by a God provided substitute.

Dr. John Walvoord writes, “An animal was sacrificed to provide garments of skin, and later all Israel’s animal sacrifices would be part of God’s provision to remedy the curse—a life for a life. The sinner shall die! (Ezekiel 18:20; Romans 6:23) Yet he will live if he places his faith in the Lord, who has provided a Substitute. The skin with which God clothed Adam and Eve perpetually reminded them of God’s provision.”

Puritan Matthew Henry writes, “These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to wrap themselves in, Isaiah\ 28:20. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ.”

Take time today to thank God for covering your sin with the righteousness of Christ. I encourage you to read Zechariah 3:1-5.

May God’s truth and grace reside here.

Soli deo Gloria!  

 

“What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin,” (Romans 3:9)

 “The need for atonement is brought about by three things, the universality of sin, the seriousness of sin and man’s inability to deal with sin.” J.I. Packer

The universality of sin is taught throughout the Scriptures. “There is no man who does not sin” (1 Kings 8:46); “there is none that does good, no, not one” (Psalm 14:3); “there is not a righteous man on earth, who does good and never sins” (Ecclesiastes 7:20). Jesus told the rich young ruler, “No one is good but God alone” (Mark. 10:18), and the Apostle Paul wrote, “all have sinned and fall short of the glory of God” (Rom. 3:23).

The seriousness of sin is also taught throughout the Scriptures. Ephesians 2:1-3 says, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” Colossians 1:21 says, “And you, who once were alienated and hostile in mind, doing evil deeds.”

Man’s sin problem is not just in what he does, or does not do, but rather who and what he is in his soul: sinful. A human being does not become a sinner when they sin. Rather, they sin because they are a sinner by nature. This natural propensity to sin is evidenced by the sinner’s behavior, thinking and speech.

Man’s inability to remedy his sinful condition is likewise proclaimed throughout the Scriptures. The sinner is not able to keep his sin hidden (Numbers 32:23). The sinner cannot cleanse himself of his sin (Proverbs 20:9). There are no good works which the sinner may do which will ever enable him to stand righteous and justified before God (Romans 3:20; Galatians 2:16).

The truth of the universality and seriousness of sin is first set forth in the Book of Genesis. Following God’s creation of the world and all contained therein, including man, Genesis 2:15-17 says, “The LORD God took the man and put him in the Garden of Eden to work it and keep it. And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” Notice that God’s statement to the man was not a suggestion but rather a command: a command to be obeyed. God gave everything to the man in the garden, with one exception. The man must not eat of the tree of knowledge of good and evil. Were man to do so, then God said the man would surely die. This was a serious command by God, as are all of His commands.

It is within this background context that Genesis 3:1-7 unfolds. We will examine this particular text when next we meet.

Are you personally aware of the universality to sin, the seriousness of your sin and your inability to efficiently solve the problem of your sin before God? Take this moment right now to repent of your sin and ask God to save you from the penalty of your sin. If you are a believer in Christ, ask God to deliver you from the ongoing power of sin in your life.

May God’s truth and grace reside here.

Soli deo Gloria!   

 

“Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.” (Ephesians 5:1-2)

What exactly is meant by the word atonement? Atonement, of and by Jesus Christ, is the act by which God and man are brought together into a reconciled relationship. When once man was God’s enemy (Romans 5:10a), by virtue of Jesus Christ’s virgin birth, sinless life and death, burial and resurrection, the sinner is now justified by grace alone, through faith alone in the person and work of Jesus Christ alone (Romans 5:10b-11).

The term “atonement” originates from the Anglo-Saxon phrase meaning “making at one,” or “at-one-ment.” It sets forth the biblical truth that sinners are spiritually separated or alienated from God and that this alienation must be overcome if sinners are to be delivered from the penalty, power and eventual presence of sin. Atonement is synonymous with other biblical words such as reconciliation and forgiveness.

As one commentator explains, “The idea of atonement is one of the fundamental concepts of Scripture. God is seen as taking the initiative in man’s salvation; thus atonement is the work of God. For the sinner, who cannot know God, who cannot bridge the gap between himself and God, a “new and living way” is opened up by God.”

Why do sinners need an atonement from God in the first place? The prevailing cultural perspective is that mankind is basically good, so why the need for such a doctrine like atonement? The Bible says the need for an atonement is two-fold.

First, atonement from and by God is necessary because of man’s sinfulness. Fallen man is a radical sinner. In other words, the sinner is totally depraved. This does not mean that every sinner is as bad as they could possibly be, but rather that sin has affected every part of the soul: intellect, emotions and will.

The prophet Isaiah stated, “All we like sheep have gone astray” (Isaiah 53:6). According to the Prophet Jeremiah, “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jeremiah 17:9). David wrote, “There is none that does good, no, not one” (Psalm 14:3).

The Apostle Paul described sin’s effects preceded by the sinner’s disobedience and idolatry (Rom 1:18–32). Following a summation of man’s inability to come to God (Romans 3:10-20), the apostle concluded that “All have sinned and fall short of the glory of God” (Romans 3:23).

Additionally. Paul described men as enemies of God (Romans 5:10), “hostile to God” (Rom 8:7), as “estranged and hostile in mind, doing evil deeds” (Colossians 1:21). Furthermore, sinners are dead in their trespasses and sins and objects of God’s just and righteous wrath (Ephesians 2:1-3). Romans 5:12 says, “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned” (Romans 5:12).

Second, atonement from and by God is necessary because of God’s holiness. When the Prophet Isaiah saw the holy God in the temple, he was undone because of his own sinfulness (Isaiah 6:1–5). When Isaiah saw God for who He truly was, holy, holy, holy, then Isaiah saw himself for who he really was: sinful.

Not only is man terribly sinful, but God is fearfully holy. Consequently, man dreads God and can do nothing to change this situation. He is lost, helpless, standing under the awful judgment of God. He cannot justify himself before God and cannot merit God’s love. Therefore, the reality of atonement rests entirely with God. This is the sinner’s only hope: that God, by His grace and grace alone, provides a solution to the problem between sinful man and the holy, biblical God.

As we will see next time, the nature of that atonement, as proclaimed and illustrated in biblical history, affirms both the holy nature of God and the sinful nature of man.

Has God brought you to the biblical understanding of how truly sinful you are and how truly holy He is? If so, rejoice that He has made you His child. If not, then repent of your sins today and receive forgiveness from the Lord and Savior Jesus Christ.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

“For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.” (Romans 5:10-11)

As we anticipate and prepare for Easter 2019, I thought it wise that I prepare my heart, and hopefully yours also, for this remembrance and celebration of the Lord Jesus Christ’s death, burial and resurrection by studying the biblical doctrine of the atonement. One theologian called the atonement “the cornerstone of all theology.” Dr. Leon Morris said, “The atonement is the crucial doctrine of the faith. Unless we are right here, it matters not, it seems to me, what we are like elsewhere.”

It must be made clear at the outset that the atonement in question is particularly referred to in Scripture as the substitutionary atonement by Jesus Christ on behalf of sinners. It is the preaching of the cross. It involves such biblical words as redemption, propitiation, expiation, reconciliation and justification.

Aside from today’s text, where else does the Bible affirm the substitutionary atonement of Jesus Christ?

I Corinthians 15:1-3 says, “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures.”

Romans 5:6-8 says, “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— but God shows his love for us in that while we were still sinners, Christ died for us.”

2 Corinthians 5:14-21 says, “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”

I Peter 2:21-25 says, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls.”

Meditate upon these Scriptural references today. Take time to thank the Lord for dying in your place on the cross.

Hymn writer Isaac Watts expressed the truth of the substitutionary atonement of Christ on the cross as follows:

1. When I survey the wondrous cross
   On which the Prince of glory died,
   My richest gain I count but loss,
   And pour contempt on all my pride.
2. Forbid it, Lord, that I should boast,
   Save in the death of Christ my God!
   All the vain things that charm me most,
   I sacrifice them to His blood.
3. See from His head, His hands, His feet,
   Sorrow and love flow mingled down!
   Did e’er such love and sorrow meet,
   Or thorns compose so rich a crown?
4. Were the whole realm of nature mine,
   That were a present far too small;
   Love so amazing, so divine,
   Demands my soul, my life, my all.

May each of us be strengthened in our faith by our survey of the wondrous cross.

May God’s truth and grace reside here.

Soli deo Gloria!