Matthew 5:16 “Let your light shine before men in such a way that they may see your good
works, and glorify your Father who is in heaven."
As we have looked at why it is that holiness is desirable, we have noted the following:
1. Holiness focuses on desiring God
2. Holiness fortifies marriage
3. Holiness is fundamental to Christian love
4. Holiness frees you from unnecessary sorrow
Today we want to consider the fifth and final reason as to why holiness is desirable: Holiness furthers the gospel (or furthers your testimony)
What does it mean to "profane" and why does holiness alone promote furtherance of the Gospel?
The word "profane" comes from two Latin words: "pro" meaning "from or before" and "fannus" meaning temple. So to be profane or to act profane is to be so outside God's presence and activity. We would say in popular terms: To operate outside the known will of God.
To answer the second part of our question, holiness promotes our testimony or furtherance of the Gospel due to demonstrating with our actions what we say about Christ with our lips. Letting our light so shine means our walk matching with our talk. When we make "walking in the light as He is in the Light" (1 John 1:6-7) the priority of our fellowship with God, people will know that following Jesus Christ has real-world implications.
Holiness is central to Jesus' evangelism strategy for His church
Just consider for the moment Jesus' three greatest commands: The Great Command (Mark 12:30-31); The Great Concern for Holiness (Matthew 18) and the Great Commission (Matthew 28:18-20). of those three, holiness in the church was the first thing Christ commanded. Christ new that only a holy church can be effective in spreading the Gospel. When we desire holiness, we will desire to love as He loved, and thus desire to spread that love to those in need of it.
To desire holiness will lead to a passion to see His glory cover the earth and for all tribes, nations and tongues hear the Gospel. Psalm 67:1-2 reminds us - God be gracious to us and bless us, And cause His face to
shine upon us - selah. 2That Your way may be known on the
earth, Your salvation among all nations.
May we desire holiness - for in doing so we will desire Him.
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Thursday, June 7, 2012
Wednesday, June 6, 2012
Holiness is essential to Christian love
Mark 12:30-31 AND YOU SHALL LOVE THE LORD
YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH
ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.’ 31“The
second is this, ‘YOU SHALL LOVE YOUR NEIGHBOR AS
YOURSELF.’ There is no other commandment greater than these.”
Why is holiness so desirable? In today's blog we will show yet another reason in addition to the previous three reasons we've noted over the past several blogs: namely holiness is essential to Christian love.
When Jesus was asked what He regarded to be the most important commandments, His answer summed up the entirety of the Law of God revealed in Exodus to Deuteronomy. The Jews had divided up God's law in to 613 commands, and yet Jesus summed up these commands into two succinct statements:
1. Love the Lord your God with all your heart, soul, mind and strength
2. Love your neighbor as yourself
This two-fold answer is what is called: "The Great Command". What makes Jesus' answer of interest to us is that in the second part of that answer, He evoked Leviticus 19:18, which states - You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.
Leviticus 19:18, which lies at the heart of the larger context of Leviticus 18-22, tells us to love our neighbor amidst our pursuit of holiness. In fact, this truth is so central to what it means to love with Godly love that it is quoted elsewhere in the New Testament: Mattehw 5:43; Matthew 19:19; Luke 1:27; Matthew 22:37-39; Romans 13:9; Galatians 5:14 and James 2:8.
To not include holiness as your desire means you will not be able to excercise Christian love. Why? Because the type of love being demanded by God for Christians requires Him as their chief concern. Love without holiness will never accomplish transformation of the one giving love nor the one receiving it.
Truly this reason for desiring holiness goes back to the first reason we gave several days ago: Holiness focuses us on desiring God.
Why is holiness so desirable? In today's blog we will show yet another reason in addition to the previous three reasons we've noted over the past several blogs: namely holiness is essential to Christian love.
When Jesus was asked what He regarded to be the most important commandments, His answer summed up the entirety of the Law of God revealed in Exodus to Deuteronomy. The Jews had divided up God's law in to 613 commands, and yet Jesus summed up these commands into two succinct statements:
1. Love the Lord your God with all your heart, soul, mind and strength
2. Love your neighbor as yourself
This two-fold answer is what is called: "The Great Command". What makes Jesus' answer of interest to us is that in the second part of that answer, He evoked Leviticus 19:18, which states - You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.
Leviticus 19:18, which lies at the heart of the larger context of Leviticus 18-22, tells us to love our neighbor amidst our pursuit of holiness. In fact, this truth is so central to what it means to love with Godly love that it is quoted elsewhere in the New Testament: Mattehw 5:43; Matthew 19:19; Luke 1:27; Matthew 22:37-39; Romans 13:9; Galatians 5:14 and James 2:8.
To not include holiness as your desire means you will not be able to excercise Christian love. Why? Because the type of love being demanded by God for Christians requires Him as their chief concern. Love without holiness will never accomplish transformation of the one giving love nor the one receiving it.
Truly this reason for desiring holiness goes back to the first reason we gave several days ago: Holiness focuses us on desiring God.
Tuesday, June 5, 2012
Freedom from Unnecessary Sorrow
2 Peter 1:4 For by these He has granted to us His precious and magnificent promises, so that
by them you may become partakers of the divine nature, having escaped the
corruption that is in the world by lust.
These past several days we have been exploring why it is that holiness is desirable. So far we have considered that holiness is desirable due to:
1. It focusing us on desiring God
2. How it fortifies marriage
Today we want to consider another reason for desiring holiness - i.e something of which we can avoid in our pursuit of holiness, namely Freedom from unnecessary sorrow. In Leviticus 18-22 we see warnings issued by the LORD pertaining to the consequences of unholy decisions and behavior.
Desiring holiness does not mean immunity from trouble, however....
Now the reason I chose this title: "freedom from unnecessary sorrow" is because desiring holiness does not mean immunity from troubles. For example, 2 Timothy 3:12 reminds us: "Indeed, all who desire to live godly in Christ Jesus will be persecuted". If anything, pursuing Godliness can lead to greater persecution. (Matthew 10:22; Mark 13:13; Luke 6:22)
Desiring holiness can avoid unnessary trouble
However there are consequences that take place that follow from poor decisions and unholy practices. In Leviticus 18-22 we see four such cosequences or sorrows that result from unholiness. By noting these sorrows, we can understand how desiring holiness can prevent us from experiencing unnecessary sorrow.
1. Defilement of the land. (Leviticus 18:24-31; 19:29; 20:1-8, 22)
Did you know that the cummulative immorality of a culture can literally "defile the land"? Several times we see reference to this throughout the Bible. Throughout Genesis to Deuteronomy and the Old Testament we see instances of nations or Israel itself defiling the land. When a land has been defiled, famine, disease or lack of fruitfulness can result.
Spiritual famine can occur, yielding the lack of revival or a difficult time of sharing God's Word. (compare Amos 8). The only remedy is found in passages such as 2 Chronicles 7:14 "if my people, who are called by my name, will humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, then will I forgive their sins, then I will heal their land."
2. Injustice. (Leviticus 19:14-17)
Unholiness produces another unnecessary sorrow: injustice. Cummulative cultural disregard for the holiness of God lies at the doorstep of the church, which has prized everything else but holiness. Micah 6:8 reminds us - "He has told you, O man, what is good; And what does the LORD require of you but to do justice, to love kindness, And to walk humbly with your God?" When Christians aim for justice, they are doing so with the character of God being at stake. James 1:27 states - Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world. When the church desires God and His holiness, injustice will be hated, and justice prized.
3. Broken Marriages. (Leviticus 18 and 20)
Throughout Leviticus 18, 19 and 20 we see another unnessary sorrow, broken marriages. Marital infidelity leads to unspeakable sorrow that ripples throughout families and culture. Who can forget David's act of immorality against Bathsheba. It unleashed a violent cycle of judgment that led to the death of a child, his own personal spiritual drout, the death of Bathsheba's husband, further actions by his sons, exile from his throne, grief and anguish, shame on the nation and untold tears.
Holiness must be central to our marriages. God does not prescribe holiness to kill or curb our joy, rather holiness is for the preservation of our joy.
4. Loss of God's blessing and power. (Leviticus 22:17-33)
God gave instructions to the priests. We as Christians are described as a Kingdom of priests in passages such as 1 Peter 2:9-12. What happens when the New Testament Church neglects holiness? What occurs when flippancy rather than faithfulness characterizes our fellowships. Unnecessary sorrow results. 1 Corinthians 11:30 records that people in the church at Corinth were dying as a result of a flippant disregard for God's people and the Lord's table.
We as human beings tend to diminish what God prizes and to prize what God disdains. Our churches in America are very busy, very friendly and very relevant. However how few of our churches are atmospheres wherein you feel like you have stepped out of this world and have gotten a taste of Heaven? How many are saturated with the words of scripture on the minds of the saints, and the desire for God's glory on their hearts?
May we desire holiness.
These past several days we have been exploring why it is that holiness is desirable. So far we have considered that holiness is desirable due to:
1. It focusing us on desiring God
2. How it fortifies marriage
Today we want to consider another reason for desiring holiness - i.e something of which we can avoid in our pursuit of holiness, namely Freedom from unnecessary sorrow. In Leviticus 18-22 we see warnings issued by the LORD pertaining to the consequences of unholy decisions and behavior.
Desiring holiness does not mean immunity from trouble, however....
Now the reason I chose this title: "freedom from unnecessary sorrow" is because desiring holiness does not mean immunity from troubles. For example, 2 Timothy 3:12 reminds us: "Indeed, all who desire to live godly in Christ Jesus will be persecuted". If anything, pursuing Godliness can lead to greater persecution. (Matthew 10:22; Mark 13:13; Luke 6:22)
Desiring holiness can avoid unnessary trouble
However there are consequences that take place that follow from poor decisions and unholy practices. In Leviticus 18-22 we see four such cosequences or sorrows that result from unholiness. By noting these sorrows, we can understand how desiring holiness can prevent us from experiencing unnecessary sorrow.
1. Defilement of the land. (Leviticus 18:24-31; 19:29; 20:1-8, 22)
Did you know that the cummulative immorality of a culture can literally "defile the land"? Several times we see reference to this throughout the Bible. Throughout Genesis to Deuteronomy and the Old Testament we see instances of nations or Israel itself defiling the land. When a land has been defiled, famine, disease or lack of fruitfulness can result.
Spiritual famine can occur, yielding the lack of revival or a difficult time of sharing God's Word. (compare Amos 8). The only remedy is found in passages such as 2 Chronicles 7:14 "if my people, who are called by my name, will humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, then will I forgive their sins, then I will heal their land."
2. Injustice. (Leviticus 19:14-17)
Unholiness produces another unnecessary sorrow: injustice. Cummulative cultural disregard for the holiness of God lies at the doorstep of the church, which has prized everything else but holiness. Micah 6:8 reminds us - "He has told you, O man, what is good; And what does the LORD require of you but to do justice, to love kindness, And to walk humbly with your God?" When Christians aim for justice, they are doing so with the character of God being at stake. James 1:27 states - Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world. When the church desires God and His holiness, injustice will be hated, and justice prized.
3. Broken Marriages. (Leviticus 18 and 20)
Throughout Leviticus 18, 19 and 20 we see another unnessary sorrow, broken marriages. Marital infidelity leads to unspeakable sorrow that ripples throughout families and culture. Who can forget David's act of immorality against Bathsheba. It unleashed a violent cycle of judgment that led to the death of a child, his own personal spiritual drout, the death of Bathsheba's husband, further actions by his sons, exile from his throne, grief and anguish, shame on the nation and untold tears.
Holiness must be central to our marriages. God does not prescribe holiness to kill or curb our joy, rather holiness is for the preservation of our joy.
4. Loss of God's blessing and power. (Leviticus 22:17-33)
God gave instructions to the priests. We as Christians are described as a Kingdom of priests in passages such as 1 Peter 2:9-12. What happens when the New Testament Church neglects holiness? What occurs when flippancy rather than faithfulness characterizes our fellowships. Unnecessary sorrow results. 1 Corinthians 11:30 records that people in the church at Corinth were dying as a result of a flippant disregard for God's people and the Lord's table.
We as human beings tend to diminish what God prizes and to prize what God disdains. Our churches in America are very busy, very friendly and very relevant. However how few of our churches are atmospheres wherein you feel like you have stepped out of this world and have gotten a taste of Heaven? How many are saturated with the words of scripture on the minds of the saints, and the desire for God's glory on their hearts?
May we desire holiness.
Monday, June 4, 2012
Holiness is desirable because it fortifies marriage
Leviticus 18:3-4 3‘You shall not do what is done in the land of
Egypt where you lived, nor are you to do what is done in the land of Canaan
where I am bringing you; you shall not walk in their statutes. 4‘You are to perform My judgments and keep My
statutes, to live in accord with them; I am the LORD your God.
Notice in the text above the emphasis God places on the desire for holiness: that they are not to do the things that had been done in Egypt, nor are they to do the things they will encounter in the promised land to where they're heading.
In our world today, we are increasingly forgetting from whence we came and thus we don't know what direction morally we are heading. The approach God is taking here in Leviticus 18-20 is to expose the pagan practices of the surrounding nations, revealing their detrimental effects, their destructive tendencies, and most importantly: why He deems them to be unholy.
God is listing things he does not approve nor sanction to show His people the one things He has sanctioned: marriage. Now even though he lists the following unholy practices: incest, adultery and beastiality in Leviticus 18 and 20, the goal is to get the people to see those things as non-optional. Why? Because in desiring what is holy, we are expressing our desire to desire God.
Holiness is desirable because it fortifies marriage
When we desire holiness in our families, we are saying Yes to marriage, and "no" to all other physical unions devised by men. Hebrews 13:4 clearly tells us - "Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge." No other physical intimate union: including fornication (physical intimacy between unmarried men and women); adultery; homosexuality or any other practice can yield desire for God. All other practices, outside of marriage, are rooted in man-centeredness, and cannot promote God-centeredness.
Furthermore, Marriage alone properly pictures God's relationship between Christ and His people. Paul writes in Ephesians 5:25 - "Husbands, love your wives as Christ loved the church and gave Himself up for her". Other texts in the Bible use marriage as the picture of God's covenant commitment to His people, and His people's fidelity to Him. (Hosea 2)
When we purse holiness in our marriages, it only serves to fortify them. By focusing on what doesn't work in Leviticus, God has left us with the only arrangement that does work: marriage.
This reminds us that Holiness is not just some abstract theological principle, it is intensely practical. Without holiness, marriages die, culture crumbles and the church is divested of her power.
Notice in the text above the emphasis God places on the desire for holiness: that they are not to do the things that had been done in Egypt, nor are they to do the things they will encounter in the promised land to where they're heading.
In our world today, we are increasingly forgetting from whence we came and thus we don't know what direction morally we are heading. The approach God is taking here in Leviticus 18-20 is to expose the pagan practices of the surrounding nations, revealing their detrimental effects, their destructive tendencies, and most importantly: why He deems them to be unholy.
God is listing things he does not approve nor sanction to show His people the one things He has sanctioned: marriage. Now even though he lists the following unholy practices: incest, adultery and beastiality in Leviticus 18 and 20, the goal is to get the people to see those things as non-optional. Why? Because in desiring what is holy, we are expressing our desire to desire God.
Holiness is desirable because it fortifies marriage
When we desire holiness in our families, we are saying Yes to marriage, and "no" to all other physical unions devised by men. Hebrews 13:4 clearly tells us - "Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge." No other physical intimate union: including fornication (physical intimacy between unmarried men and women); adultery; homosexuality or any other practice can yield desire for God. All other practices, outside of marriage, are rooted in man-centeredness, and cannot promote God-centeredness.
Furthermore, Marriage alone properly pictures God's relationship between Christ and His people. Paul writes in Ephesians 5:25 - "Husbands, love your wives as Christ loved the church and gave Himself up for her". Other texts in the Bible use marriage as the picture of God's covenant commitment to His people, and His people's fidelity to Him. (Hosea 2)
When we purse holiness in our marriages, it only serves to fortify them. By focusing on what doesn't work in Leviticus, God has left us with the only arrangement that does work: marriage.
This reminds us that Holiness is not just some abstract theological principle, it is intensely practical. Without holiness, marriages die, culture crumbles and the church is divested of her power.
Sunday, June 3, 2012
Why Holiness is desirable
Leviticus 18:1-5 Then the LORD spoke to Moses, saying, 2“Speak to the sons of Israel and say to them, ‘I
am the LORD your God.
Why Holiness is desirable
We have explored in past blogs the necessity for holiness, as well as defining the nature of holiness itself. However I have not blogged particularly on why holiness is desirable. Leviticus 18-22, as well as other passages, bear out why holiness must be desired, and why it is desirable. The following five reasons will be given for demonstrating why it is that holiness is desirable:
1. Holiness focuses on desiring God
2. Holiness fortifies marriages
3. Holiness frees us from unnecessary sorrow
4. Holiness is fundamental to Christian love
5. Holiness furthers the Gospel
With these five reasons, we want to explore the first, since desiring God is the most important reason for desiring holiness.
Holiness is desirable because it focuses us on desiring God
As Moses begins this section of Leviticus 18-22, he is told in Leviticus 18:2 - "speaks to the sons of Israel saying: I am the LORD your God." In fact, by the time we get to the end of Leviticus 22, the phrase "I am the LORD" is mentioned some 40 times! As much as this section is about avoiding sexual immorality, not defiling the land, loving one's neighbor and covenant faithfulness, the chief concern to to proclaim the message: "I AM the LORD".
Why does the Lord do this? Why does He interject on some 40 occassions in five chapters the constant reminder that He is The LORD? Because unless you and I desire to know Him, we will never desire holiness.
When we desire God in His Holiness, we are desiring what is most beautiful
David writes in Psalm 27:4 - "One thing I have asked from the LORD, that I shall seek: That I may dwell in the house of the LORD all the days of my life, To behold the beauty of the LORD and to meditate in His temple." 1 Chronicles 16:29 in the KJV states: "Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness."
Think about why people love diamonds, or trips to the Grand Canyon, or big pieces of chocolate cake, or big bouquets of Roses. Why do people expend large amounts of money for such things? Because of that elusive quality we call beauty. Beauty and Holiness are intertwined in the Bible because beauty is closely related to the purest quality of goodness, soundness, symmetry, proportion. A beautiful object or person causes us to forget ourselves and direct our attention towards that thing or person.
God is of course the source of all beauty. His Holiness places Him in an unique category all His own.
We need to be Marys in a Martha World
In Luke 10:39-42 we read the account of Jesus coming to visit a family of two sisters: Martha and Mary. These two had a famous brother whom Jesus would raise from the dead in John 11. Now the one interesting feature of Martha was that she was always busy - the practical realist of the family. Meanwhile her sister Mary was very contemplative - the dreamer of the family.
In the account of Luke, Martha is busy trying to prepare the meal and the house for Jesus. While Jesus is at the house, Mary is sitting at His feet, listening to Him expound the scriptures. Martha suddenly blurts out in Luke 10:40b "“Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me.” Jesus responds in Luke 10:41-42 "But the Lord answered and said to her, “Martha, Martha, you are worried and bothered about so many things; 42but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her.”"
Quite literally, Mary had chosen that which held "greater appeal, attractiveness, more benefit" - i.e "the better". Mary was transfixed on the beauty of the holiness of Christ. Because she desired the holiness of God and His Word, desiring holiness for herself was not an obligation - but the desire of her soul.
Martha of course would learn this - since it was she who later on was taught by Jesus about He being "The Resurrection and the Life". (John 11:25). To desire holiness is to desire God. This first and chief reason is why we conclude: Holiness is desirable
Why Holiness is desirable
We have explored in past blogs the necessity for holiness, as well as defining the nature of holiness itself. However I have not blogged particularly on why holiness is desirable. Leviticus 18-22, as well as other passages, bear out why holiness must be desired, and why it is desirable. The following five reasons will be given for demonstrating why it is that holiness is desirable:
1. Holiness focuses on desiring God
2. Holiness fortifies marriages
3. Holiness frees us from unnecessary sorrow
4. Holiness is fundamental to Christian love
5. Holiness furthers the Gospel
With these five reasons, we want to explore the first, since desiring God is the most important reason for desiring holiness.
Holiness is desirable because it focuses us on desiring God
As Moses begins this section of Leviticus 18-22, he is told in Leviticus 18:2 - "speaks to the sons of Israel saying: I am the LORD your God." In fact, by the time we get to the end of Leviticus 22, the phrase "I am the LORD" is mentioned some 40 times! As much as this section is about avoiding sexual immorality, not defiling the land, loving one's neighbor and covenant faithfulness, the chief concern to to proclaim the message: "I AM the LORD".
Why does the Lord do this? Why does He interject on some 40 occassions in five chapters the constant reminder that He is The LORD? Because unless you and I desire to know Him, we will never desire holiness.
When we desire God in His Holiness, we are desiring what is most beautiful
David writes in Psalm 27:4 - "One thing I have asked from the LORD, that I shall seek: That I may dwell in the house of the LORD all the days of my life, To behold the beauty of the LORD and to meditate in His temple." 1 Chronicles 16:29 in the KJV states: "Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness."
Think about why people love diamonds, or trips to the Grand Canyon, or big pieces of chocolate cake, or big bouquets of Roses. Why do people expend large amounts of money for such things? Because of that elusive quality we call beauty. Beauty and Holiness are intertwined in the Bible because beauty is closely related to the purest quality of goodness, soundness, symmetry, proportion. A beautiful object or person causes us to forget ourselves and direct our attention towards that thing or person.
God is of course the source of all beauty. His Holiness places Him in an unique category all His own.
We need to be Marys in a Martha World
In Luke 10:39-42 we read the account of Jesus coming to visit a family of two sisters: Martha and Mary. These two had a famous brother whom Jesus would raise from the dead in John 11. Now the one interesting feature of Martha was that she was always busy - the practical realist of the family. Meanwhile her sister Mary was very contemplative - the dreamer of the family.
In the account of Luke, Martha is busy trying to prepare the meal and the house for Jesus. While Jesus is at the house, Mary is sitting at His feet, listening to Him expound the scriptures. Martha suddenly blurts out in Luke 10:40b "“Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me.” Jesus responds in Luke 10:41-42 "But the Lord answered and said to her, “Martha, Martha, you are worried and bothered about so many things; 42but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her.”"
Quite literally, Mary had chosen that which held "greater appeal, attractiveness, more benefit" - i.e "the better". Mary was transfixed on the beauty of the holiness of Christ. Because she desired the holiness of God and His Word, desiring holiness for herself was not an obligation - but the desire of her soul.
Martha of course would learn this - since it was she who later on was taught by Jesus about He being "The Resurrection and the Life". (John 11:25). To desire holiness is to desire God. This first and chief reason is why we conclude: Holiness is desirable
Saturday, June 2, 2012
The removing of God's wrath = propitiation
Romans 3:25 whom God displayed publicly as a propitiation in His blood through faith.
This was to demonstrate His righteousness, because in the forbearance of
God He passed over the sins previously committed;
Yesterday we considered what must be removed in order for the atonement to work in the life of the one who by grace, through faith believes on Christ - namely sin's offense. We noted a term used by theologians to describe that effect - "expiation". Expiation means "to remove or take away the offense of sin" (ex=away from and piare=to appease, to satisfy).
Why must my sin's offense be removed?
When we share the Gospel, we often ask the question: "are you saved"? This of course begs the question: "saved from what"? In quoting Romans 5:9, we discover that the sinner's problem is that they are under the "wrath of God". God's wrath is not anger out of control. If anything, the "wrath of God" tells me simply what God does not love. If God loved everything, that would include things like "evil and sin". Wrath is related very closely to both His love and holiness. We could say that wrath is a form of holy love. In order for God to be the Eternally Good God, wrath must be included in the list of attributes assigned to Him by scripture.
Certainly the sinner must be saved from their sins, however it is the wrath of God on their sins that has them in their predicament. In order for God to have a real relationship with human beings, his just wrath against sinners must be pacified, appeased and satisfied.
Propitiation = the satisfaction of God's wrath
In some sixteen places in Leviticus 16 and 17 and in almost half a dozen passages in the New Testament do we find reference to the term "propitiation" (pro-pich-ee-aish-shun). This term originated from the lid on top of the Ark of the Covenant where the High Priest would sprinkle the blood of a Bull and Goat in the Most Holy Place in the High Holy day in Israel called "The Day of Atonement". That lid, called "the mercy seat", quite literally could be translated "propitiation" or "the place of satisfaction" or simply "atonement". In the original setting of this idea, God had revealed the means by which the accumulated wrath against the accumulated sins of the people and the sanctuary could be satisfied.
The term "propitiation" comes from the same Latin root of the term "expiation" which we looked at yesterday. When we take the prefix "pro" (meaning on behalf of) and the root "piare" (meaning to appease, to satisfy), we have the meaning: "to make satisfaction on behalf, or to appease".
The word "propitiation in the New Testament
Thus when we come to the New Testament, English versions like the NASB, KJV, NKJV and the more literal versions use this term propitiate:
1. Romans 3:25 Which we saw quoted above, uses "propitate" to describe what Jesus came to accomplish on the cross. The NIV uses the term "atonement". Paul shows that not only did Christ's work on the cross effect forgiveness of sins for believer's into the future, but also appeased God's wrath for the sake of Old Testament Believer's too.
2. Hebrews 2:17 states: "Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people."
3. 1 John 2:2 reveals: "and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
4. 1 John 4:10 explains: "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins."
Why propitiation is vital to our understanding of the Gospel
For the believer in Jesus Christ, God's declaration of the sinner's innocence at saving faith (called "justification" or "just-as-if-I-never-sinned") is based upon Christ's work of propitiation. When the Father credits you with Christ's righteousness at saving faith (justification), He is declaring legally what is the case actually - that His wrath on you has been removed. How does this work?
1. The Spirit comes to you, revealing God's desire to save you
When God sent His Spirit to convict you of your sin, He was excercising His desire to save you from His wrath. Unless He intervened by working Grace in your heart, His wrath would remain. (John 1:12-13; 3:16; 16:7-16; 1 John 4:10,19)
2. The Spirit convinces you to come to The Son, the Savior
However when the Spirit of God does His work, your eyes are opened to your plight, and you flee to Christ by faith. (Ephesians 2:8-9; 2 Timothy 2:25; Romans 10:8-10)
3. The Father clears you of wrath based upon the Son's propitiation
At the moment of faith and repentance, the wrath of God is lifted, based upon the Father's will as it was accomplished in Christ's work of propitiation. God looks at what the Son did on your behalf, and is "satisfied, pleased" to "lift away" the dark clouds of His Justice and shine into your life the bright sun of His mercy (Ephesians 1:7; 2:1-8)
By His Grace, through faith, you are now in the position to receive such mercy. Truly salvation is God's working on your behalf! (Romans 5:8)
4. The Father communicates your innocence in His sight by means of your reception of Christ's work by faith
Now through means of saving faith, the Father declares to you that He is not mad at you anymore - thus the link between propitiation and justification. (Romans 3:25-26; 4:3,9; 2 Corinthians 5:15-21) The accomplishment of the Son (propitiation) is why the Father is pleased to apply through the Spirit's work His declaration of your justification in His sight by means of faith and repentance.
When the sinner is told that they are under God's wrath, and that there is only one away that wrath can be removed - we are getting to the heart of the Gospel. The phrase that we so often use - "saved", is shown once again to be truly powerful! When anyone believes on Jesus Christ by grace through faith, all that we spoke of above occurs instantly. Salvation is truly a miracle!
Yesterday we considered what must be removed in order for the atonement to work in the life of the one who by grace, through faith believes on Christ - namely sin's offense. We noted a term used by theologians to describe that effect - "expiation". Expiation means "to remove or take away the offense of sin" (ex=away from and piare=to appease, to satisfy).
Why must my sin's offense be removed?
When we share the Gospel, we often ask the question: "are you saved"? This of course begs the question: "saved from what"? In quoting Romans 5:9, we discover that the sinner's problem is that they are under the "wrath of God". God's wrath is not anger out of control. If anything, the "wrath of God" tells me simply what God does not love. If God loved everything, that would include things like "evil and sin". Wrath is related very closely to both His love and holiness. We could say that wrath is a form of holy love. In order for God to be the Eternally Good God, wrath must be included in the list of attributes assigned to Him by scripture.
Certainly the sinner must be saved from their sins, however it is the wrath of God on their sins that has them in their predicament. In order for God to have a real relationship with human beings, his just wrath against sinners must be pacified, appeased and satisfied.
Propitiation = the satisfaction of God's wrath
In some sixteen places in Leviticus 16 and 17 and in almost half a dozen passages in the New Testament do we find reference to the term "propitiation" (pro-pich-ee-aish-shun). This term originated from the lid on top of the Ark of the Covenant where the High Priest would sprinkle the blood of a Bull and Goat in the Most Holy Place in the High Holy day in Israel called "The Day of Atonement". That lid, called "the mercy seat", quite literally could be translated "propitiation" or "the place of satisfaction" or simply "atonement". In the original setting of this idea, God had revealed the means by which the accumulated wrath against the accumulated sins of the people and the sanctuary could be satisfied.
The term "propitiation" comes from the same Latin root of the term "expiation" which we looked at yesterday. When we take the prefix "pro" (meaning on behalf of) and the root "piare" (meaning to appease, to satisfy), we have the meaning: "to make satisfaction on behalf, or to appease".
The word "propitiation in the New Testament
Thus when we come to the New Testament, English versions like the NASB, KJV, NKJV and the more literal versions use this term propitiate:
1. Romans 3:25 Which we saw quoted above, uses "propitate" to describe what Jesus came to accomplish on the cross. The NIV uses the term "atonement". Paul shows that not only did Christ's work on the cross effect forgiveness of sins for believer's into the future, but also appeased God's wrath for the sake of Old Testament Believer's too.
2. Hebrews 2:17 states: "Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people."
3. 1 John 2:2 reveals: "and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world."
4. 1 John 4:10 explains: "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins."
Why propitiation is vital to our understanding of the Gospel
For the believer in Jesus Christ, God's declaration of the sinner's innocence at saving faith (called "justification" or "just-as-if-I-never-sinned") is based upon Christ's work of propitiation. When the Father credits you with Christ's righteousness at saving faith (justification), He is declaring legally what is the case actually - that His wrath on you has been removed. How does this work?
1. The Spirit comes to you, revealing God's desire to save you
When God sent His Spirit to convict you of your sin, He was excercising His desire to save you from His wrath. Unless He intervened by working Grace in your heart, His wrath would remain. (John 1:12-13; 3:16; 16:7-16; 1 John 4:10,19)
2. The Spirit convinces you to come to The Son, the Savior
However when the Spirit of God does His work, your eyes are opened to your plight, and you flee to Christ by faith. (Ephesians 2:8-9; 2 Timothy 2:25; Romans 10:8-10)
3. The Father clears you of wrath based upon the Son's propitiation
At the moment of faith and repentance, the wrath of God is lifted, based upon the Father's will as it was accomplished in Christ's work of propitiation. God looks at what the Son did on your behalf, and is "satisfied, pleased" to "lift away" the dark clouds of His Justice and shine into your life the bright sun of His mercy (Ephesians 1:7; 2:1-8)
By His Grace, through faith, you are now in the position to receive such mercy. Truly salvation is God's working on your behalf! (Romans 5:8)
4. The Father communicates your innocence in His sight by means of your reception of Christ's work by faith
Now through means of saving faith, the Father declares to you that He is not mad at you anymore - thus the link between propitiation and justification. (Romans 3:25-26; 4:3,9; 2 Corinthians 5:15-21) The accomplishment of the Son (propitiation) is why the Father is pleased to apply through the Spirit's work His declaration of your justification in His sight by means of faith and repentance.
When the sinner is told that they are under God's wrath, and that there is only one away that wrath can be removed - we are getting to the heart of the Gospel. The phrase that we so often use - "saved", is shown once again to be truly powerful! When anyone believes on Jesus Christ by grace through faith, all that we spoke of above occurs instantly. Salvation is truly a miracle!
Friday, June 1, 2012
What must be removed for the atonement to work
1 John 3:5 You know that He appeared in order to take away sins; and in Him there is no
sin.
The Atonement was positively established on two realities
Truly Christ's work of atonement is rooted in what was present: The Perfect representation by the Perfect Mediator Jesus Christ. (1 Timothy 2:5; Hebrews 5:14, 7:25-26) Also too, the precious blood of Christ from His perfect humanity crucified on the cross ensures the purchase of the believer from the dominion and enslavement to sin. (1 Peter 1:18). These two truths state in positive terms what had to be present in order to establish the necessary grounds for the Atonement - or God's saving work.
The Atonement's application requires the removal of two realities
The two ways the Old and New Testaments communicate both the picture of atonement (i.e the Old Testament sacrifical system) and its fulfillment (i.e Christ's work on the cross) are both positive and negative. We started out by noting positively what needed to be present in order for the Atonement to be established: namely Pefect Representation and the shedding of untainted blood. However for the remainder of our time we want to state negatively, or what must be removed, in order for the atonement to be applied to the believer.
We will propose that the guilt of sin and the wrath of God must be taken away if a person has any hope of benefitting from the atonement. Today we will focus on the need for the offense of sin to be removed.
Saved from what?
When we communicate God's work of salvation, the atonement, we often will tell people that they need to "be saved". That statement begs the question: "saved from what"? Romans 5:9 clearly answers what sinners are to be saved from: "more then, having now been justified by His blood, we shall be saved from the wrath of God through Him." God's wrath is His judgment on whatever is contrary to His Holy character. According to Habakkuk 1:13, God cannot stand to look upon sin. In salvation, God is pleased to declare sinners who receive Christ by grace through faith to be justified or "innocent" in His sight.
But how does God do this without violating Who He is in His Holy character? From the opening passage of today's blog, 1 John 3:5, we understand Christ came to "take away" or "remove" the very cause of God's wrath, sin.
The offense of sin must be removed in order for God's wrath to be removed
When we speak of the atonement "removing my sin" out of God's sight, we use the term "expiation" (ex-pee-at-shun). To "expiate" means to "remove out of sight, to clear away". Thus in order for a dish to be used, the "dirt" on that plate must be removed by cleansing away what would otherwise make me sick.
This word "expiate" has as its Latin root "piare" which means "to appease, to satisfy". Thus when we add that prefix ex (meaning away from), we have the full meaning then of "appeasing or satisfying by the removal of the offense". In order for me to be saved from God's wrath, which I rightfully deserve, the very sin that is standing between me and God must be removed out of the way.
The New Testament's emphasis on "expiation" or "removal of sin's offense"
Several passages in the New Testament emphasize this point of removing the offense of my sin or "expiation" as providing the grounds for application of the atonement. Hebrews 9:14 for example speaks of Christ "cleansing my conscience from dead works". As impossible as it was for the blood of bulls and goats to take away sins (Hebrews 10:3), yet Christ's blood alone, applied at the moment of saving faith, expiates or "washes away" the effects of an evil conscience (Hebrews 10:22); puts out of sight our sin (Hebrews 9:26); releases us from guilt or grants forgiveness on basis of His blood. (Ephesians 1:7; 1 John 1:9)
Truly then the offense of sin must be removed if the atoning work of Jesus Christ is to be applied. With that said, tomorrow we will consider the second thing that must be removed for the atonement to be applied to the believer at salvation - the wrath of God.
The Atonement was positively established on two realities
Truly Christ's work of atonement is rooted in what was present: The Perfect representation by the Perfect Mediator Jesus Christ. (1 Timothy 2:5; Hebrews 5:14, 7:25-26) Also too, the precious blood of Christ from His perfect humanity crucified on the cross ensures the purchase of the believer from the dominion and enslavement to sin. (1 Peter 1:18). These two truths state in positive terms what had to be present in order to establish the necessary grounds for the Atonement - or God's saving work.
The Atonement's application requires the removal of two realities
The two ways the Old and New Testaments communicate both the picture of atonement (i.e the Old Testament sacrifical system) and its fulfillment (i.e Christ's work on the cross) are both positive and negative. We started out by noting positively what needed to be present in order for the Atonement to be established: namely Pefect Representation and the shedding of untainted blood. However for the remainder of our time we want to state negatively, or what must be removed, in order for the atonement to be applied to the believer.
We will propose that the guilt of sin and the wrath of God must be taken away if a person has any hope of benefitting from the atonement. Today we will focus on the need for the offense of sin to be removed.
Saved from what?
When we communicate God's work of salvation, the atonement, we often will tell people that they need to "be saved". That statement begs the question: "saved from what"? Romans 5:9 clearly answers what sinners are to be saved from: "more then, having now been justified by His blood, we shall be saved from the wrath of God through Him." God's wrath is His judgment on whatever is contrary to His Holy character. According to Habakkuk 1:13, God cannot stand to look upon sin. In salvation, God is pleased to declare sinners who receive Christ by grace through faith to be justified or "innocent" in His sight.
But how does God do this without violating Who He is in His Holy character? From the opening passage of today's blog, 1 John 3:5, we understand Christ came to "take away" or "remove" the very cause of God's wrath, sin.
The offense of sin must be removed in order for God's wrath to be removed
When we speak of the atonement "removing my sin" out of God's sight, we use the term "expiation" (ex-pee-at-shun). To "expiate" means to "remove out of sight, to clear away". Thus in order for a dish to be used, the "dirt" on that plate must be removed by cleansing away what would otherwise make me sick.
This word "expiate" has as its Latin root "piare" which means "to appease, to satisfy". Thus when we add that prefix ex (meaning away from), we have the full meaning then of "appeasing or satisfying by the removal of the offense". In order for me to be saved from God's wrath, which I rightfully deserve, the very sin that is standing between me and God must be removed out of the way.
The New Testament's emphasis on "expiation" or "removal of sin's offense"
Several passages in the New Testament emphasize this point of removing the offense of my sin or "expiation" as providing the grounds for application of the atonement. Hebrews 9:14 for example speaks of Christ "cleansing my conscience from dead works". As impossible as it was for the blood of bulls and goats to take away sins (Hebrews 10:3), yet Christ's blood alone, applied at the moment of saving faith, expiates or "washes away" the effects of an evil conscience (Hebrews 10:22); puts out of sight our sin (Hebrews 9:26); releases us from guilt or grants forgiveness on basis of His blood. (Ephesians 1:7; 1 John 1:9)
Truly then the offense of sin must be removed if the atoning work of Jesus Christ is to be applied. With that said, tomorrow we will consider the second thing that must be removed for the atonement to be applied to the believer at salvation - the wrath of God.
Thursday, May 31, 2012
Atonement - God's work of salvation in the New Testament
Hebrews 2:17 For this reason he had to be made like his brothers in every way, in order that
he might become a merciful and faithful high priest in service to God, and that
he might make atonement for the sins of the people. (NIV)
We looked in an earlier blog at the concept of Atonement that is spelled out in Leviticus 16&17. Today we want to consider how the New Testament picks upon this theme developed in Leviticus and communicates the Act and Accomplishment of the Actor of The atoning work of the cross - the Lord Jesus Christ.
The chapters which most closely correspond to what we see in Leviticus 16 & 17 are chapters 9 and 10 of the book of Hebrews. For sake of space I will confine today's blog to what we read in Hebrews 9. The vast majority of Hebrews 9 uses the material of The Day of Atonement that we've looked at in Leviticus 16 and 17. Much like that blog, we aim here to understand God's work of salvation: the atonement as seen in its Actor, Act and Accomplishment. Today we will be viewing this question from the fulfillment found in the New Testament, and more specifically Hebrews 9.
Atonements Actor = The Lord Jesus Christ Hebrews 9:1-11
Hebrews 9:8-10 records - The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. 9This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. 10They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order.
From this text in Hebrews 9 we understand the appropriateness of drawing parallels and connections between the "pictures and shadows" about atonement in Levitcus to the "substance and fulfillment" of the atonement in the Actor of it - Jesus Christ. In Hebrews 9:11, 25 and 28 we discover that Christ came as High Priest to appear on our behalf in the Most Holy place in Heaven - paralleling the work of the High Priest in Leviticus. Furthermore, just as the scapegoat bore away the sins of the people outside the camp of Israel, Christ too was crucified "outside the city" of Jerusalem on the cross. (Hebrews 13)
Act of atonement = The Cross Hebrews 9:12-14
In Hebrews 9:12-14 we read of the central act of atonement - the cross: He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption. 13The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. 14How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death,c so that we may serve the living God!
The references to "bulls and goats" and "blood" all point back to the system portrayed in Leviticus 16 and 17. In Hebrews 9:14 the writer points us beyond that picture to its fulfillment, noting "how much more, then, will the blood of Christ." Just as there was "life in the blood" in Leviticus, moreso is there to be found the gift of Eternal life by faith in the shed blood of Jesus Christ. Unlike that Old Testament system, only the blood of Christ could "cleanse the conscience". The central idea of "cleansing, making one ready for reconciled fellowship with God", a key idea in the Old Testament pictures of atonement, would be the launching point for the greater accomplishments of atonement done by Jesus Christ.
Accomplishment of atonement = 5 Eternal accomplishments 9:15-28
So far we have viewed the Actor of Atonement, Jesus Christ and His Act of atonement, the cross, in Hebrews 9:12-14. Overwhelmingly, the New Testament teaching on the atonement spends most of its space unfolding what it was that was accomplished. In addition to the cleansing of the conscience, Hebrews 9 spells out what was accomplished:
Hebrews 9:15 Eternal riches for the believer
Hebrews 9:22 Eternal reconciliation for the believer
Hebrews 9:24 Eternal representation for the believer
Hebrews 9:26 Eternal removal of the guilt of sin for the believer
Hebrews 9:28 Eternal refuge from wrath from the believer
If space permitted, we would treat each of these. The point being the Old Testament system provides us with the springboard of concepts needed to grab hold of all that Christ came to do in God's saving work - the atonement. The significance of that work far out performed its protoype and picture, to the point that what Christ did is unparalleled and thankfully, can never be reduplicated again. (Hebrews 9:26)
We looked in an earlier blog at the concept of Atonement that is spelled out in Leviticus 16&17. Today we want to consider how the New Testament picks upon this theme developed in Leviticus and communicates the Act and Accomplishment of the Actor of The atoning work of the cross - the Lord Jesus Christ.
The chapters which most closely correspond to what we see in Leviticus 16 & 17 are chapters 9 and 10 of the book of Hebrews. For sake of space I will confine today's blog to what we read in Hebrews 9. The vast majority of Hebrews 9 uses the material of The Day of Atonement that we've looked at in Leviticus 16 and 17. Much like that blog, we aim here to understand God's work of salvation: the atonement as seen in its Actor, Act and Accomplishment. Today we will be viewing this question from the fulfillment found in the New Testament, and more specifically Hebrews 9.
Atonements Actor = The Lord Jesus Christ Hebrews 9:1-11
Hebrews 9:8-10 records - The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. 9This is an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. 10They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order.
From this text in Hebrews 9 we understand the appropriateness of drawing parallels and connections between the "pictures and shadows" about atonement in Levitcus to the "substance and fulfillment" of the atonement in the Actor of it - Jesus Christ. In Hebrews 9:11, 25 and 28 we discover that Christ came as High Priest to appear on our behalf in the Most Holy place in Heaven - paralleling the work of the High Priest in Leviticus. Furthermore, just as the scapegoat bore away the sins of the people outside the camp of Israel, Christ too was crucified "outside the city" of Jerusalem on the cross. (Hebrews 13)
Act of atonement = The Cross Hebrews 9:12-14
In Hebrews 9:12-14 we read of the central act of atonement - the cross: He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption. 13The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. 14How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death,c so that we may serve the living God!
The references to "bulls and goats" and "blood" all point back to the system portrayed in Leviticus 16 and 17. In Hebrews 9:14 the writer points us beyond that picture to its fulfillment, noting "how much more, then, will the blood of Christ." Just as there was "life in the blood" in Leviticus, moreso is there to be found the gift of Eternal life by faith in the shed blood of Jesus Christ. Unlike that Old Testament system, only the blood of Christ could "cleanse the conscience". The central idea of "cleansing, making one ready for reconciled fellowship with God", a key idea in the Old Testament pictures of atonement, would be the launching point for the greater accomplishments of atonement done by Jesus Christ.
Accomplishment of atonement = 5 Eternal accomplishments 9:15-28
So far we have viewed the Actor of Atonement, Jesus Christ and His Act of atonement, the cross, in Hebrews 9:12-14. Overwhelmingly, the New Testament teaching on the atonement spends most of its space unfolding what it was that was accomplished. In addition to the cleansing of the conscience, Hebrews 9 spells out what was accomplished:
Hebrews 9:15 Eternal riches for the believer
Hebrews 9:22 Eternal reconciliation for the believer
Hebrews 9:24 Eternal representation for the believer
Hebrews 9:26 Eternal removal of the guilt of sin for the believer
Hebrews 9:28 Eternal refuge from wrath from the believer
If space permitted, we would treat each of these. The point being the Old Testament system provides us with the springboard of concepts needed to grab hold of all that Christ came to do in God's saving work - the atonement. The significance of that work far out performed its protoype and picture, to the point that what Christ did is unparalleled and thankfully, can never be reduplicated again. (Hebrews 9:26)
Wednesday, May 30, 2012
Atonement: God's Saving work, pictured in the Old Testament
Leviticus 17:11 ‘For the life of the flesh is in the blood, and I have given it to you on the
altar to make atonement for your souls; for it is the blood by reason of the
life that makes atonement.’
The importance and meaning of the term "atonement"
The Book of Leviticus is valuable to the Christian because of two towering doctrines that are taught throughout the Old and New Testaments: The Holiness of God and The Atonement. Concerning that second idea, atonement is simply defined as an umbrella term for God's saving work. Some teachers have described atonement in this way: "At-one-ment". In other words, God's saving work whereby He makes the sinner to be "At-one" with Himself.
The term atonement occurs some 16 times in Leviticus 16 and 17. Without the concept of "atonement" taken from these chapters, the New Testament presentation of Christ's work of salvation would be empty. Passages such as Romans 3:25, Hebrews 2:17, 1 John 2:2 and 1 John 4:10 use the term "atonement" (NIV) or the older more technical term "propitiation" (NKJV, KJV, NASB). For our purposes today we will for now stick to the term "atonement".
Three ways to better grasp and communicate the atonement
The atonement, as presented in Old Testament books like Leviticus, pictures for us the ultimate atonement accomplished by Jesus Christ in the New Testament. In order to better grasp what we're referring to, I will give three headings: The Actor(s) of atonement, the act of atonement and the accomplishment of atonement. Today's blog will explore these three headings as they unfold in Leviticus 16 and 17.
The Actor(s) of atonement in the Old Testament 16:1-10
The context of Leviticus 16 and 17 is mainly concerned with the Jewish Festival of the Day of atonement - whereby the High Priest was to perform a series of rituals cleansing both the tabernacle system and the people. (Leviticus 16:29-30). This act of ritually cleansing the people and the sacrifical system is what Leviticus refers to as "atoning" or "atonement". Without the atoning work, the people's sins and the uncleanliness of the tabernacle resulting from contact with the people would ever be before God. In order to avoid the outpouring of judgment, atonement or cleansing had to be made. All of this of course foreshadows the once and for all atoning work of Jesus Christ.
But in the course of what we see recorded in Leviticus16:1-10, we see the following actor(s) in the atoning sequence of Leviticus 16:
1. The High Priest
2. The Bull
3. The ram
4. Two goats, one sacrificed and one preserved to be the scape goat
The act of atonement - Leviticus 16:11-15
Leviticus 17:11 records - ‘For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.’ As the High Priest performed his function on behalf of the people, he would be dressed in pure white linen - symbolic of the righteousness of God. He would sacrifice a bull, and then a ram. Then he would take two goats and bring them before the people. Lots would be cast and one of the goats would be ritually slaughtered, with the other one being spared. The blood of the bull and goat would be mingled and sprinkled before the Most Holy Place and upon the Mercy Seat (the lid on the Ark of the Covenant).
All of this activity, along with other many details, communicate the saga of what God required for He and the people to remain in fellowship - the shedding and application of blood. The other goat, called the "scape goat", would then be prayed over by the priest confessing the sins of the people. That goat would then be driven into the wilderness with the people chanting: "Away with the sin-bearer, away with the sin-bearer". This is but a sample of the details of the day of atonement - all designed to picture in one way or another the atoning work of the Lord Jesus Christ.
The chief aim of the atoning work was to cleanse the tabernacle, the people and the sacrificial system so that God and the people could be reconciled and enjoy fellowship for another year. All of this of course would have to be repeated yet again the following year.
The accomplishment of atonement - Leviticus 16:16-34
The actors of atonement were the High Priest and various sacrifical animals and the act of atonement was the shedding and sprinkling of blood. The question is: what did all of this complicated ritual accomplish? According to Leviticus 16:19 and 16:34, the sins of all the people of Israel were cleansed for another year. As wonderful as all this was, the Old Covenant picture of atonement paled in comparison to what the New Testament would reveal.
Every Jew living in the Old Testament always had in the back of their mind: 'how long until we never again have to offer another sacrifice?" According to Leviticus, these rituals were to be a "Perpetual Memorial" in Israel. God's intent was to provide the basis whereby "Once-and-for-all" atonement would be made available to all who by grace through faith believe on Him. However, as we'll see in later posts, this "Divine intention" was not going to be accomplished through the system spelled out in Leviticus. That intention would be fulfilled in the Actor, Act and Accomplishment of Jesus Christ.
The importance and meaning of the term "atonement"
The Book of Leviticus is valuable to the Christian because of two towering doctrines that are taught throughout the Old and New Testaments: The Holiness of God and The Atonement. Concerning that second idea, atonement is simply defined as an umbrella term for God's saving work. Some teachers have described atonement in this way: "At-one-ment". In other words, God's saving work whereby He makes the sinner to be "At-one" with Himself.
The term atonement occurs some 16 times in Leviticus 16 and 17. Without the concept of "atonement" taken from these chapters, the New Testament presentation of Christ's work of salvation would be empty. Passages such as Romans 3:25, Hebrews 2:17, 1 John 2:2 and 1 John 4:10 use the term "atonement" (NIV) or the older more technical term "propitiation" (NKJV, KJV, NASB). For our purposes today we will for now stick to the term "atonement".
Three ways to better grasp and communicate the atonement
The atonement, as presented in Old Testament books like Leviticus, pictures for us the ultimate atonement accomplished by Jesus Christ in the New Testament. In order to better grasp what we're referring to, I will give three headings: The Actor(s) of atonement, the act of atonement and the accomplishment of atonement. Today's blog will explore these three headings as they unfold in Leviticus 16 and 17.
The Actor(s) of atonement in the Old Testament 16:1-10
The context of Leviticus 16 and 17 is mainly concerned with the Jewish Festival of the Day of atonement - whereby the High Priest was to perform a series of rituals cleansing both the tabernacle system and the people. (Leviticus 16:29-30). This act of ritually cleansing the people and the sacrifical system is what Leviticus refers to as "atoning" or "atonement". Without the atoning work, the people's sins and the uncleanliness of the tabernacle resulting from contact with the people would ever be before God. In order to avoid the outpouring of judgment, atonement or cleansing had to be made. All of this of course foreshadows the once and for all atoning work of Jesus Christ.
But in the course of what we see recorded in Leviticus16:1-10, we see the following actor(s) in the atoning sequence of Leviticus 16:
1. The High Priest
2. The Bull
3. The ram
4. Two goats, one sacrificed and one preserved to be the scape goat
The act of atonement - Leviticus 16:11-15
Leviticus 17:11 records - ‘For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.’ As the High Priest performed his function on behalf of the people, he would be dressed in pure white linen - symbolic of the righteousness of God. He would sacrifice a bull, and then a ram. Then he would take two goats and bring them before the people. Lots would be cast and one of the goats would be ritually slaughtered, with the other one being spared. The blood of the bull and goat would be mingled and sprinkled before the Most Holy Place and upon the Mercy Seat (the lid on the Ark of the Covenant).
All of this activity, along with other many details, communicate the saga of what God required for He and the people to remain in fellowship - the shedding and application of blood. The other goat, called the "scape goat", would then be prayed over by the priest confessing the sins of the people. That goat would then be driven into the wilderness with the people chanting: "Away with the sin-bearer, away with the sin-bearer". This is but a sample of the details of the day of atonement - all designed to picture in one way or another the atoning work of the Lord Jesus Christ.
The chief aim of the atoning work was to cleanse the tabernacle, the people and the sacrificial system so that God and the people could be reconciled and enjoy fellowship for another year. All of this of course would have to be repeated yet again the following year.
The accomplishment of atonement - Leviticus 16:16-34
The actors of atonement were the High Priest and various sacrifical animals and the act of atonement was the shedding and sprinkling of blood. The question is: what did all of this complicated ritual accomplish? According to Leviticus 16:19 and 16:34, the sins of all the people of Israel were cleansed for another year. As wonderful as all this was, the Old Covenant picture of atonement paled in comparison to what the New Testament would reveal.
Every Jew living in the Old Testament always had in the back of their mind: 'how long until we never again have to offer another sacrifice?" According to Leviticus, these rituals were to be a "Perpetual Memorial" in Israel. God's intent was to provide the basis whereby "Once-and-for-all" atonement would be made available to all who by grace through faith believe on Him. However, as we'll see in later posts, this "Divine intention" was not going to be accomplished through the system spelled out in Leviticus. That intention would be fulfilled in the Actor, Act and Accomplishment of Jesus Christ.
Tuesday, May 29, 2012
Atonement: God's Act of Salvation
Romans 3:25-26 God presented him as a sacrifice of atonement, through faith in his blood. He did this to
demonstrate his justice, because in his forbearance he had left the sins
committed beforehand unpunished— 26he did it to
demonstrate his justice at the present time, so as to be just and the one who
justifies those who have faith in Jesus. (NIV)
The Atonement: God's Work of Salvation
In several New Testament passages we find reference to the term "atonement" (NIV) or what is also translated in older versions "propitiation". To "propitiate" or "atone" refers to the overall work of salvation wherein the grounds for removal of God's wrath and the guilt of sin is established. That "grounds" of course in reference to the Actor, Jesus Christ, Acting out the atonement on the cross and thus accomplishing salvation.
Atonement is an umbrella term that is used to describe the entire and complete work of Jesus Christ. Today I want to paint with a broad brush by giving three headings by which we can both understand and explain the atonement to other people. Those three headings are:
1. The Actor of Atonement: The Lord Jesus Christ
2. The Act of Atonement: The Cross
3. The Accomplishment of Atonement: Both its effects and application to all who by grace through faith believe on both the Actor and the accomplishment.
So with those three headings: Act, Actor and Accomplishment, let me show you how the New Testament is built around this term "atonement".
The Gospels reveal the Actor and Act of Atonement
The Actor of Atonement is Jesus Christ
The 89 chapters of the Four Gospels aim to portray the Actor of Atonement: The Lord Jesus Christ. Matthew presents Jesus as the King who came to save His people. Mark describes Him as the Suffering Servant coming to give His life a ransom for many. Luke depicts Jesus as the perfect man who shows us who God is and what man ought to be. John unveils the truth of God in human flesh, The Word, who came to provide eternal life to those who by grace through faith believe on Him.
The Act of Atonement is the Cross
If we were to take all of the material of the four Gospels together, we would have over 30% of it devoted to Christ's crucifixion, the 40 day period following His resurrection from the dead and His ascension.
The events of Jesus birth (Matthew 1-3; Luke 1-2) and life and ministry (Matthew 4-26; Mark 1-14; Luke 4-22; John 1-18) occupy 33 years of time. 35 miracles, at least 5 full length sermons and some 60 or so parables all point to the time in which Jesus Christ would be crucified.
All four Gospels record the crucifixion. We're not told its full meaning (although 109 Old Testament prophecies are fulfilled and can be used to understand its purpose). The primary purpose of the Gospels is to record the "event" or the "act of atonement". Four Gospels are required to depict the Act and Actor of atonement, however it will take Acts, 21 New Testament letters and Revelation to unfold what was accomplished at the cross.
Acts, The Epistles and Revelation unfold what was accomplished in the Atonement
Remember those headings: Actor, Act and Accomplishment. The Gospels cover the first two components of the atonement, however it is here in Book of Acts. The Epistles and Revelation where we see the unfolding of the subject.
The Book of Acts: Preaching about the Atonement
The Book of Acts is full of 16 sermons preached by the Apostles (and Stephen in Acts 7) on explaining what took place on the cross. Overwhelmingly they center on His resurrection from the dead as proof that the cross worked, that Jesus was both perfect man and fully God and that what He accomplished satisfied God. Acts connects the life of the church to what Jesus accomplished on the cross. However in terms of what actually took place, thats why the New Testament includes the Epistles.
The Epistles or New Testament Letters: Explaining the Atonement
Some 130 places in Paul's 13 letters (Romans to Philemon) alone contain references to the cross. The other Epistles, referred to as the General Epistles (Hebrews - Jude) each draw their material from what was accomplished on the cross. Just as an example, the main themes of the General Epistles reveals what Jesus accomplished in His work of salvation:
1. Hebrews = Supreme Representation of the believer in salvation
2. James = Saving Faith results in good works
3. 1 Peter = Redemption, or purchased from the kingdom of darkness to now live in the Kingdom of Christ
4. 2 Peter = Power for living the Christian life until Christ's return
5. 1 John = Certainties of assurance of salvation
6. 2 & 3 John = Spiritual health
7. Jude = The cross provided the means for enduring in our salvation and rejecting error
Mind you these are thumbnail sketches, but the point is that it takes over 2/3 of the New Testament to unfold what took place in those 6 hours in which Jesus Christ was Acting out atonement.
Revelation: Placing the Accomplishments of the Actor and Act of atonement as basis for worship and completion of God's purposes
What would had happened if Jesus Christ had not come to provide atonement? There would be no guarantee that God's purposes for history would come to pass, nor would the promises of God be fulfilled. In Revelation 4&5 and 21-22, mention is made of the accomplishment of atonement. All who by grace through faith believed on Him are described worshipping Him who is "worthy", since He gave His life for them.
There is no doubt that what Jesus accomplished in His 1st coming - atonement, provides the basis for what He will accomplish when He comes back again - adoration of His Grace among His saints and affirming His Justice in the judgment of the world and all those who rejected the accomplishment of the atonement.
The Atonement: God's Work of Salvation
In several New Testament passages we find reference to the term "atonement" (NIV) or what is also translated in older versions "propitiation". To "propitiate" or "atone" refers to the overall work of salvation wherein the grounds for removal of God's wrath and the guilt of sin is established. That "grounds" of course in reference to the Actor, Jesus Christ, Acting out the atonement on the cross and thus accomplishing salvation.
Atonement is an umbrella term that is used to describe the entire and complete work of Jesus Christ. Today I want to paint with a broad brush by giving three headings by which we can both understand and explain the atonement to other people. Those three headings are:
1. The Actor of Atonement: The Lord Jesus Christ
2. The Act of Atonement: The Cross
3. The Accomplishment of Atonement: Both its effects and application to all who by grace through faith believe on both the Actor and the accomplishment.
So with those three headings: Act, Actor and Accomplishment, let me show you how the New Testament is built around this term "atonement".
The Gospels reveal the Actor and Act of Atonement
The Actor of Atonement is Jesus Christ
The 89 chapters of the Four Gospels aim to portray the Actor of Atonement: The Lord Jesus Christ. Matthew presents Jesus as the King who came to save His people. Mark describes Him as the Suffering Servant coming to give His life a ransom for many. Luke depicts Jesus as the perfect man who shows us who God is and what man ought to be. John unveils the truth of God in human flesh, The Word, who came to provide eternal life to those who by grace through faith believe on Him.
The Act of Atonement is the Cross
If we were to take all of the material of the four Gospels together, we would have over 30% of it devoted to Christ's crucifixion, the 40 day period following His resurrection from the dead and His ascension.
The events of Jesus birth (Matthew 1-3; Luke 1-2) and life and ministry (Matthew 4-26; Mark 1-14; Luke 4-22; John 1-18) occupy 33 years of time. 35 miracles, at least 5 full length sermons and some 60 or so parables all point to the time in which Jesus Christ would be crucified.
All four Gospels record the crucifixion. We're not told its full meaning (although 109 Old Testament prophecies are fulfilled and can be used to understand its purpose). The primary purpose of the Gospels is to record the "event" or the "act of atonement". Four Gospels are required to depict the Act and Actor of atonement, however it will take Acts, 21 New Testament letters and Revelation to unfold what was accomplished at the cross.
Acts, The Epistles and Revelation unfold what was accomplished in the Atonement
Remember those headings: Actor, Act and Accomplishment. The Gospels cover the first two components of the atonement, however it is here in Book of Acts. The Epistles and Revelation where we see the unfolding of the subject.
The Book of Acts: Preaching about the Atonement
The Book of Acts is full of 16 sermons preached by the Apostles (and Stephen in Acts 7) on explaining what took place on the cross. Overwhelmingly they center on His resurrection from the dead as proof that the cross worked, that Jesus was both perfect man and fully God and that what He accomplished satisfied God. Acts connects the life of the church to what Jesus accomplished on the cross. However in terms of what actually took place, thats why the New Testament includes the Epistles.
The Epistles or New Testament Letters: Explaining the Atonement
Some 130 places in Paul's 13 letters (Romans to Philemon) alone contain references to the cross. The other Epistles, referred to as the General Epistles (Hebrews - Jude) each draw their material from what was accomplished on the cross. Just as an example, the main themes of the General Epistles reveals what Jesus accomplished in His work of salvation:
1. Hebrews = Supreme Representation of the believer in salvation
2. James = Saving Faith results in good works
3. 1 Peter = Redemption, or purchased from the kingdom of darkness to now live in the Kingdom of Christ
4. 2 Peter = Power for living the Christian life until Christ's return
5. 1 John = Certainties of assurance of salvation
6. 2 & 3 John = Spiritual health
7. Jude = The cross provided the means for enduring in our salvation and rejecting error
Mind you these are thumbnail sketches, but the point is that it takes over 2/3 of the New Testament to unfold what took place in those 6 hours in which Jesus Christ was Acting out atonement.
Revelation: Placing the Accomplishments of the Actor and Act of atonement as basis for worship and completion of God's purposes
What would had happened if Jesus Christ had not come to provide atonement? There would be no guarantee that God's purposes for history would come to pass, nor would the promises of God be fulfilled. In Revelation 4&5 and 21-22, mention is made of the accomplishment of atonement. All who by grace through faith believed on Him are described worshipping Him who is "worthy", since He gave His life for them.
There is no doubt that what Jesus accomplished in His 1st coming - atonement, provides the basis for what He will accomplish when He comes back again - adoration of His Grace among His saints and affirming His Justice in the judgment of the world and all those who rejected the accomplishment of the atonement.
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