His Word Today

⁶ “When the disciples heard this, they fell on their faces and were terrified. ⁷ But Jesus came and touched them, saying, “Rise, and have no fear.” ⁸ And when they lifted up their eyes, they saw no one but Jesus only.” (Matthew 17:6–8 (ESV)

As was the case with Isaiah the prophet (Isaiah 6:1-7) and the shepherds beholding the angelic host (Luke 2:8-14), upon hearing the voice of God the Father, Peter, James and John fell on their faces and were terrified. In other words, they were extremely frightened. Luke used the same words in describing the shepherd’s reaction to the angel announcing Jesus’ birth (Luke 2:9).

Rather than speaking (Matt. 17:4-5), their secondary response was most appropriate. They realized they were in the presence of the Holy God of the universe (Isaiah 6:5; Ezek. 1:28; Rev. 1:17). Rather than thinking of themselves more highly that they should have, they now responded with sober judgment (Romans 12:3-5). They became still with the knowledge of God’s presence (Psalm 46:10).

Having seen exactly who Jesus really was, the three disciples also realized who they really were; sinners deserving of judgment. However, God in His grace did not keep the disciples in this posture of fear. Rather, Jesus personally touched them and said, ““Rise, and have no fear.” He commanded them to get up and to not be afraid.

When the disciples lifted up their eyes, they did not see anyone else but Jesus. The transfiguration had ceased. Both the visual and audible revelations had concluded. John Calvin offers great insight into this miraculous event.

“God intended that the disciples should be struck with terror in order to impress more fully on their hearts the remembrance of the vision. Yet we see how great is the weakness of our nature, which trembles in this manner at hearing the voice of God. If ungodly men mock at God, or despise Him without concern, it is because God does not address them so as to cause His presence to be felt. But the majesty of God, as soon as we perceive Him, must unavoidably cast us down.”

“Then Jesus approached them. Christ raises them up when they had fallen. By doing so performs His office; for He came down to us for this very purpose that by His guidance believers might boldly enter into the presence of God and that His majesty, which otherwise would swallow up all flesh, might no longer fill them with terror. Nor is it only by His words that He comforts, but by touching also that he encourages them.”

He lifted me up
From the deep muddy clay
And He planted my feet
On the King’s highway
And that is the reason
I sing and I shout
For Jesus came down
And He lifted me up

Jesus has lifted us up from the miry clay. Let us rejoice and be glad. Have a blessed day in the Lord.

Soli deo Gloria!

⁴ And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” ⁵ He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” (Matthew 17:4–5 (ESV)

During the moments of Jesus’ transfiguration before Peter, James and John (Matt. 17:1-2), the three disciples also witnessed the Lord conversing with Moses and Elijah who miraculously appeared (Matt. 17:3).

It was then that Peter, in typical fashion, chose not to keep quiet but rather to speak. The apostle said, “Lord, it is good that we are here.” Peter expressed that it was beautiful to be in this place and witness this event.

Peter then said, “. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” What did Peter mean by this second statement?

“This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for seven days (Lev. 23:34–42). Peter was expressing a wish to stay in that place,” explains Dr. John MacArthur. Once again, Peter was trying to circumvent the purpose of Jesus’ coming (see Matt. 16:21-23). Rather than being quiet, Peter sought to intervene.

“On the mountain, Peter had interrupted Moses, Elijah, and Jesus with a remark that caused a divine intervention. They were speaking to Jesus about His departure (the Greek word is exodos) “which He was about to accomplish at Jerusalem” (Luke 9:31). Representing the Law and the Prophets, Moses and Elijah were looking and longing for what the exodus from Egypt for the land of promise was typifying. But Peter and the rest were thinking of Jesus on the mountain more like Moses on Sinai and Elijah on Carmel—and not the Messiah on Mount Calvary. Peter had wanted to celebrate Jesus along with Moses by a Feast of Booths. A little later, James and John (probably thinking of Elijah, see 2 Kings 1) would want to call down fire from heaven on the Samaritans (Luke 9:54). They were not only wanting to perpetuate Judaism and fit Jesus into it, but also to have top table positions in the kingdom for themselves (Mark 10:35),” states one commentator.

It was at that moment that God the Father intervened. He said, ““This is my beloved Son, with whom I am well pleased; listen to him.” God the Fatherannounced that He was pleased with the person and work of Jesus Christ, God the Son. The Father then commanded the apostles to listen and understand what Jesus had already said to them about His mission.

“The transfiguration was before Jesus’ resurrection from the dead. After—and because of—Jesus’ resurrection, the promised Holy Spirit came, and Peter had something much better to preach (see Acts 2:14–37; 10:34–43; 2 Peter 1:16–18). The transfiguration pointed to Jesus’ future resurrection and glory. John wrote his whole gospel and Apocalypse perhaps recalling that “we beheld his glory” (John 1:14).”

As believers in Christ, it is wise to be slow to speak and quick to listen (Prov. 10:19; 17:27; James 1:19). Have a blessed day in the Lord.

Soli deo Gloria!

“And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. ² And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. ³ And behold, there appeared to them Moses and Elijah, talking with him.”  (Matthew 17:1–3 (ESV)

Returning to the study in the Gospel of Matthew, today’s text begins with the transfiguration of the Lord Jesus Christ. What exactly is meant by the word transfiguration?

The verbal phrase He was transfigured (μεταμορφόω; metemorphothe) means to be changed and transformed in appearance. It refers to a mutation or alteration. We derive our English word metamorphosis from this Greek word.

At the precise moment of Jesus’ transfiguration, there also appeared before the disciples two other men. These two individuals talked with Jesus. Matthew records that these two men were Moses and Elijah. Why did Moses and Elijah appear?

“Since the Law and the Prophets testify to Jesus, Moses the Lawgiver and Elijah, one of Israel’s greatest prophets, appear with Jesus. According to Luke 9:30-31, they discussed Jesus’ coming departure, referring to His death,” explains Dr. R. C. Sproul.

The transfiguration affirmed Jesus’ appointment as a special messenger of God: like Moses and Elijah. Both of them received revelation from the LORD on Mount Sinai, also called Mount Horeb (Ex. 19–24; 1 Kings 19). Jesus was the fullest revelation of God (Hebrews 1:1-3).

“Jesus also meets with God on a mountain. Yet Jesus is greater than these because the Father’s declarations about Him make Him the object of revelation (Matt. 17:5), not merely its recipient. Also, Moses and Elijah represent the Law and the Prophets, respectively. Their appearance with Christ confirms His fulfillment of the old covenant revelation found in the Old Testament,” states one author.

The transfiguration also unmistakably displayed Jesus’ divine identity. Moses reflected the LORD’s divine glory, but this reflection could be, and was, hidden (Ex. 34:29–35). Our Savior’s inherent splendor, however, ultimately cannot be veiled (Matt. 17:2).   

Puritan Matthew Henry comments, “The shining face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ’s body, that his clothes were enlightened by it.”

 Soli deo Gloria!

“And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. ² And he was transfigured before them, and his face shone like the sun, and his clothes became white as light.” (Matthew 17:1–2 (ESV)

Returning to the study in the Gospel of Matthew, today’s text begins with the transfiguration of the Lord Jesus Christ. What exactly is meant by the word transfiguration?

The verbal phrase He was transfigured (μεταμορφόω; metemorphothe) means to be changed and transformed in appearance. It refers to a mutation or alteration. We derive our English word metamorphosis from this Greek word.

“The word in the Greek is a form of the verb metamorphoō, from which we get the English word metamorphosis. And you learned that word metamorphosis in school when you learned about the change, the dramatic change that takes place between a caterpillar and when it becomes a butterfly. It undergoes a change of form. The Greek word for “form” is morphos. A metamorphosis is a transfiguration. The prefix trans means “across.” We go transcontinental, we go from one part of the land to the other. If we go transatlantic, we go across to Europe. The prefix trans means “over” or “across.” And what happens here is that the person of Jesus moves,” explains Dr. R. C. Sproul.

The transfiguration of Jesus occurred six days after the recorded events of Matthew 26:13-28. The Holy Spirit not only enabled Peter to confess Jesus as the Messiah (Matt. 16:16), but also to witness, along with James and John, the glory of the Lord.

Jesus took three disciples, Peter, James and John and led them to a high mountain. These three were the closest to Lord Christ (see Matt. 10:2). The Scriptures give no reason as to why? They were often seen alone together with Jesus (Matt. 26:37; Mark 5:37; 13:3).

Jesus led them a high mountain. Matthew provides no identification as to the name or location of the mountain. However, since Jesus and the disciples were in the district of Caesarea Philippi (Matt. 16:13), it could have been Mount Hermon.

“Mount Hermon is often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Deut. 3:8; 4:48; Jos. 11:17; 12:1, 5; 13:11; 1 Chr. 5:23). Hermon is said to tower over the valley of Lebanon (Jos. 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the waters of Merom (Jos. 11:3, 8). Biblical poetry praises Hermon for its height and for causing dew on Zion (Ps. 133:3), and it was famed for its wildlife (Song of Solomon 4:8). It also appears in tandem with Mt Tabor (Ps. 89:12) and with the Jordan (Ps. 42:6). The mountain itself is about 13 miles (21 kilometers) long and rises to a height of 9,166 feet (2.8 kilometers).” States the Tyndale Bible Dictionary.

It was at this pinnacle, that Jesus revealed His inherent glory to the three men. The text records that the Lord’s face “shone like the sun, and his clothes became white as light.”

“Christ underwent a dramatic change in appearance, so the disciples could behold him in his glory,” explains Dr. John MacArthur.

“In terms of what is visible to the eyes of His disciples, there is a transformation, a movement from one perspective to another, where for all His earthly life, the incarnate Logos, the second person of the Trinity, has His glory hidden and veiled in the cloak of Jesus’ humanity. And now, all of a sudden, before the eyes of the disciples, they see the bursting forth of the full deity of Christ,” concludes Dr. Sproul.

Soli deo Gloria!

This article contains thoughts concerning the biblical doctrine of redemption. I trust you will benefit from these insights as I have.

“Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”—Matthew 20:28. The doctrine of Redemption is one of the most important doctrines of the system of faith. A mistake on this point will inevitably lead to a mistake through the entire system of our belief,” states Charles H. Spurgeon.

“He had no form or majesty that we should look at him, and no beauty that we should desire him (Isa. 53:2).The promised Christ was unattractive in his appearance. Indeed, the prophet says that Jesus “grew up” this way (Isa. 53:2), which implies that our Savior was more homely than handsome. Certainly, in his sufferings and death, Jesus became so physically disfigured that he was socially rejected. The horror of his cross thus screamns against every sensibility of the divine aesthetic. It was so hideous that even the Father (in a manner of speaking, during the dark hours that his Son bore the guilt of our sin) looked away. Nevertheless, the Bible still tells us to look to Jesus on the cross for our salvation (e.g., Heb. 12:2),” explains Philip Graham Ryken

“Here we confront the paradox of the crucifixion, which was both the ugliest sin ever committed and the most beautiful sacrifice ever given. When we look at “the Passion and crucifixion of the Lord of glory,” writes Thomas Dubay, we witness “consummate splendor in monstrous horror.” There “at one and the same time we find supremely horrific ugliness and supremely divine and loving beauty.” In this paradox we also find our salvation, for the crucifixion of the Christ was the ugly sin that alone had the power to make this world beautiful again.”

“Unto him that loved us, and washed us from our sins in his own blood (Revelation 1:5) THE bare repetition of these words is sufficient to convince every hearer how well they are suited to the design of our present meeting. Redeeming love is certainly the most delightful of all themes to every real Christian. It is the immediate and direct object of our contemplation in the Lord’s Supper. This ordinance was instituted to keep up the remembrance of the sufferings and death of Christ, which was the great and finishing proof of his love. How then can you attend on it in a more becoming and dutiful, a more pleasant and desireable, or a more happy and useful frame of spirit, than when your hearts are filled with a sense of the love of Christ, and you find yourselves disposed to join, with a mixture of joy and wonder, in the doxology of the apostle John, in the text, Unto him that loved us, and washed us from our sins in his own blood,” states Pastor John Witherspoon.

“The theater of God’s redemption is this world. It is to this world that God came in Christ. Christ refused to allow His disciples to hide in an upper room with the doors locked by reason of fear. No booths were allowed to be built on the mountain of Transfiguration. We are called to be Christ’s witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth. Jerusalem is in this world. Judea is in this world. Samaria is in this world. The ends of the earth are still on this earth. So we should not flee this world. But, oh, how many Christians try to do so. And in doing so, they may actually be displeasing the God who wants the world to be redeemed, not escaped,” explains Dr. R. C. Sproul.

Soli deo Gloria!

The article contains thoughts concerning the biblical doctrine of redemption. I trust you will benefit from these godly men as I have.

“The concept of redemption is fundamentally commercial language. The Greek terms agorazō and exagorazō which both derive from the word agora, which means “marketplace,” and thus “to redeem” means to purchase out of the marketplace. Another word the New Testament uses for redemption is lutroō, which speaks of a purchase by the payment of a ransom. Putting the two together, we discover that a key concept of redemption is slavery. Slaves were redeemed by the payment of a ransom,” explains author Mike Riccardi.

“Scripture testifies that man is in the bondage of slavery—that we are so beholden to the lust of the flesh, the lust of the eyes, and the boastful pride of life (cf. 1 John 2:15–17), that we are properly said to be enslaved to our sin (cf. John 8:34; Rom 6:16–18; 2 Pet 2:19). And our slavery is so pervasive that it extends even to our hearts: our slave-master has deceived us into loving our slavery. But thanks be to God that Scripture teaches Christ has come to redeem His people from the bondage of our slavery, to purchase us out of the slave-market of sin by the payment of the ransom price of His own life (I Timothy 2:5-6).”

“Rescuing souls is at the very foundation of the mission of God and at the heart of the grand story of redemption. Before the foundation of the world, God chose to rescue souls, and when the fullness of time had come, the Father sent the Son to rescue souls. The Son came to seek and to save that which was lost, and the Holy Spirit calls and regenerates the souls of all the Father has given to the Son. Our sovereign and triune God is the primary rescuer of lost souls. And in His wisdom, God has called us to be secondary instruments through which He rescues souls,” Pastor Burk Parsons.  

“The covenant of redemption, which is the foundation for the triune God’s gracious restoration of fallen sinners to life and communion with God, describes the respective roles that are “appropriate” to the Father, the Son, and the Holy Spirit in the plan of redemption. Even though Christian theology affirms that all the works of the triune God are indivisibly the works of the Father, the Son, and the Holy Spirit (opera Trinitatis ad extra sunt indivisa), each of the persons of the Trinity plays a unique role in the salvation of the elect. The Father elects to save His people in Christ (Eph. 1:4). The Son is appointed and willingly offers Himself as the Savior and Mediator (Luke 22:29; Heb. 10:5–7). The Holy Spirit furnishes Christ with the gifts necessary to accomplish His saving work (Luke 1:35; 3:21–22; 4:18), and also applies the benefits of Christ’s work to those whom the Father gives to the Son (John 6:38–39; 17:4). Thus, in a delightful harmony of mutual love and purpose, Father, Son, and Holy Spirit eternally covenant to redeem an elect community” states Cornelius Venema.

“In the redemptive work of Christ in the New Testament: we are not saved simply because we need to be saved, but so that we might worship Him. That’s the point of your salvation—to worship the Lord your God. That’s why, for example, the author of Hebrews said we are never to neglect assembling together as saints (Heb. 10:25). We don’t come to church just to have our attendance taken; we come to church because the Lord has redeemed us, and the people of God should have their hearts filled with reverence and adoration and should come into the corporate assembly of the people of God to worship Him,” explains Dr. R. C. Sproul.

Soli deo Gloria!

“SOTERIOLOGY deals with the communication of the blessings of salvation to the sinner and his restoration to divine favor and to a life in intimate communion with God. It presupposes knowledge of God as the all-sufficient source of the life, the strength, and the happiness of mankind, and of man’s utter dependence on Him for the present and the future. Since it deals with restoration, redemption, and renewal, it can only be understood properly in the light of the original condition of man as created in the image of God, and of the subsequent disturbance of the proper relationship between man and his God by the entrance of sin into the world.” Dr. Louis Berkhof 

“Redemption is directed to the need created by man’s bondage to sin. It speaks the language of purchase and ransom. Ransom is the securing of a release by the payment of a price. From what has the sinner been released? From the law and sin.” — Dr. Charles Horne.

Galatians 3:13 (ESV) – “Christ redeemed (agorazo; exagorazo 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”

The Greek word translated “redeemed” was often used to speak of buying a slave’s or debtor’s freedom. Christ’s death, because it was a death of substitution for sin, satisfied God’s justice and exhausted his wrath toward his elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Pet. 1:18; cf. Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14; Heb. 9:12).” – Dr. John MacArthur

Christ delivered sinners from the bondage of sin, of which the Mosaic Law was the instrument.

Hebrews 9:11–12 (ESV) – “¹¹ But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) ¹² he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

Redemption from sin embraces the several aspects from which sin maybe scripturally viewed. In examining Hebrews 9:11-12, we note particularly (1) redemption from guilt –justification and forgiveness of sin (Rom. 3:24; Eph. 1:7; Col. 1:14; Heb. 9:15; (2) Redemption from the power of sin –deliverance from its enslaving defilement (Titus 2:14; I Peter 1:18); and (3) Redemption from the presence of sin – glorification (Rom. 8:23, 28-31).  

“Because we as sinners are in bondage to sin and to Satan, we need someone to provide redemption and thereby ‘redeem’ us out of that bondage. When we speak of redemption, the idea of ‘ransom’ comes into view. A ransom is the price paid to redeem someone from bondage or captivity. Jesus said of Himself, ‘For even the Son of Man also came not to be served but to serve, and to give His life as a ransom for many.’ (Mark 10:45).” – Dr. Wayne Grudem

As one author writes, “Where do you find your worth? The world tempts us to define ourselves by our wealth, our strength, our skills, our accomplishments. The gospel gives a different answer. It calls us not to look inside ourselves, but rather to lift our gaze to the cross. Though we have no worth in and of ourselves to cling to, we see something remarkable: wounds. Bloody wounds. Scars that speak of how much we are worth to God: He gave His Son for our redemption.”  

My worth is not in what I own                                                        
Not in the strength of flesh and bone
But in the costly wounds of love
At the cross.

My worth is not in skill or name
In win or lose, in pride or shame
But in the blood of Christ that flowed
At the cross.

Refrain:
I rejoice in my Redeemer
Greatest Treasure,
Wellspring of my soul
I will trust in Him, no other.
My soul is satisfied in Him alone.

As summer flowers we fade and die
Fame, youth and beauty hurry by
But life eternal calls to us
At the cross.

I will not boast in wealth or might
Or human wisdom’s fleeting light
But I will boast in knowing Christ
At the cross.

Refrain

Two wonders here that I confess
My worth and my unworthiness
My value fixed – my ransom paid
At the cross.

Refrain

(WORDS AND MUSIC BY KEITH GETTY, KRISTYN GETTY AND GRAHAM KENDRICK)

Soli deo Gloria!

“Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners.” – Dr. Charles Hodge.

“Redemptive History is understood as God’s self-revelation to mankind in the person of Jesus Christ, through whom God purposed to love a people as His own, even to the point of sending His Son in their likeness, being tempted and suffering death on the cross, bearing the full penalty of their sins, that they may live in Him through His resurrection from the dead. The life, death, and resurrection of the Savior, being the means of God’s redemptive purpose, was foreshadowed in all of history, specially revealed in the Bible, that those who follow after Christ by His death to the age of His resurrection might know God as faithful to His promises, and have complete access to fellowship with Him without fear of condemnation.” –Two Age Glossary

Continuing our study in the Vocabulary of Salvation, we turn our attention to the doctrine of Redemption. What is Redemption?

The words, and therefore the definition, of redemption has several meaning. In the Old Testament Hebrew language, there are three primary meanings for redemption.

The first term used for redemption has a legal context. The verb padah is used when an animal substitutes for (or redeems) a person or another animal. The root meaning is the ransom or the price paid.

“When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex. 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex. 21:8; Job 6:23),” explains the Tyndale Bible Dictionary.

The second term involved is the Hebrew root ga’al, which is used primarily in relation to family rules and obligations, laws governing family property rights and responsibilities. Should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem, or buy back, this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the go’el or redeemer.

If an Israelite was forced to sell himself into slavery to pay his debts, a near relative could redeem them, or even they themselves (Lev. 25:47–49; Ruth 3:12-13). The relative might also redeem the family property in the same fashion (Lev. 25:25–28; Jer. 25:25; 32:6–9).

The third term used in Hebrew is the root verb kaphar, which means “to cover.” From this root, there is the meaning of covering sin, atonement, or expiation. The noun, kopher, means the price paid to cover sin, when the term is used in the religious sense. The word is also used to mean the payment made for any life that should be forfeited.

“A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex. 21:28–32),” states the Tyndale Bible Dictionary.

There are two primary words for redeem, or redemption, in the New Testament. They are agorazo and exagorazo, which means to redeem or to pay a price. The second word has three derivatives. They are Lutro (Redeem), Lutrosis (Redemption), and Lutrotas (Redeemer).

In both instances, the New Testament teaches that redemption involves (1) To pay a ransom price for something of someone (Heb. 9:12); (2) To remove from a slave marketplace (Galatians 3:13); and (3) To effect a full release (Romans 3:24; 8:22-23; I Corinthians 1;30; Ephesians 1:7, 14; 4:30; Colossians 1:14).

Jesus Christ fulfills all the aspects of a redeemer. He became a Near Kinsmen Redeemer (Hebrews 2:14-16), He was able to Redeem (John 10:11-18), and He was willing to Redeem (Hebrews 10:10-14).

More to come. Have a blessed day in the Lord.

Soli deo Gloria!

“Propitiation does not detract from the love and mercy of God; it rather enhances the marvel of his love. For it shows the cost that redemptive love entails. God is love. But the supreme object of that love is himself. And because he loves himself supremely he cannot suffer what belongs to the integrity of his character and glory to be compromised or curtailed. That is the reason for the propitiation. God appeases his own holy wrath in the cross of Christ in order that the purpose of his love to lost men may be accomplished in accordance with and to the vindication of all the perfections that constitute his glory. “Whom God hath set forth to be a propitiation through faith in his blood to show his righteousness . . . that he might himself be just, and the justifier of him that hath faith in Jesus” (Rom. 3:25,26).” – Dr. John Murray, Westminster Theological Seminary

Why was propitiation necessary? It was necessary because of God the Father’s wrath against sin and the sinner.  This is the divine reaction of the divine nature towards evil mankind.

John 3:36 (ESV) -_ “³⁶Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.”

Romans 1:18 (ESV) – ¹⁸ For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.”

Ephesians 2:1–3 (ESV) – “And you were dead in the trespasses and sins ² 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— ³ 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.

Ephesians 5:1–6 (ESV) – “Therefore be imitators of God, as beloved children. ² And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. ³ But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. ⁴ Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. ⁵ For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. ⁶ Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

Colossians 3:1–6 (ESV) – “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. ² Set your minds on things that are above, not on things that are on earth. ³ For you have died, and your life is hidden with Christ in God. ⁴ When Christ who is your life appears, then you also will appear with him in glory. ⁵ Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. ⁶ On account of these the wrath of God is coming.”

What is the result of propitiation? God the Father is just in forgiving sin. God the Father is just in bestowing righteousness.

Romans 3:21–26 (ESV) – “²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

“Christ did His work on the cross to placate the wrath of God. This idea of placating the wrath of God has done little to placate the wrath of modern theologians. In fact, they become very wrathful about the whole idea of placating God’s wrath. They think it is beneath the dignity of God to have to be placated, that we should have to do something to soothe Him or appease Him. We need to be very careful in how we understand the wrath of God. Let me remind you that the concept of placating the wrath of God has to do here not with a peripheral, tangential point of theology, but with the essence of salvation.” – Dr. R. C. Sproul.

Soli deo Gloria!