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!
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Saturday, June 2, 2012
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.
Monday, May 28, 2012
Introduction to the atonement
1 John 2:2 He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.
For the next few days I want us to begin exploring a major concept in the Bible: "atonement". A helpful definition of this term can be seen in the word itself: At - One - Ment. That is, it is God's saving work whereby He provides the grounds for the sinner to be At-One with Him. Other meanings of this word include the ideas of removal of God's wrath (called by Bible teachers "propitiation") and removal of the sinner's guilt before God (called "expiation").
For now we will restrict ourselves to the term "atonement", since it covers so much ground and is a summary word for all that was accomplished and effected by Christ's life and work on the cross (chiefly His crucifixion).
In the Old Testament, the idea of cleansing away of sinful guilt was of chief importance in the minds of the Old Testament writers. One verse that uses the Hebrew word for cleansing illustrates perfectly the biblical picture of the atonement:
Picturing the atonement from Job
Job 37:21-22 “Now men do not see the light which is bright in the skies; But the wind has passed and cleared them. “Out of the north comes golden splendor; Around God is awesome majesty."
Notice how we see a picture of the sinner:1. Lost in darkness. Picture men who are in darkness, unable to see the light. Ephesians 2:1-2 and 2 Corinthians 4:1-4 characterizes unbelieving man like the men here in Job 37:21.
2. Light of God's Glory. The light is in the sky, but inaccessible and unseeable. The clouds of judgment veil the face of God. Unbelieving man faces judgment due to His rejection of Holy God. (Romans 1:18-31; John 3:17-19)
3. The Cleansing away of darkness. This is what takes place when the atonement is applied to the believer by grace through faith. The darkness of judgment is swept away by the blood, and behold the sinner is declared a saint and can now walk under an open heaven with God. (1 John 1:6-9)
4. The Glory of God. This is what the sinner had fallen short of, but now the glory of God is central. What was formerly frightening is now delightful. Atonement reconciles us to the majesty of God. The blood cleanses, reconciles and restores.
May you dear reader be blessed as you contemplate the atoning work of Christ.
For the next few days I want us to begin exploring a major concept in the Bible: "atonement". A helpful definition of this term can be seen in the word itself: At - One - Ment. That is, it is God's saving work whereby He provides the grounds for the sinner to be At-One with Him. Other meanings of this word include the ideas of removal of God's wrath (called by Bible teachers "propitiation") and removal of the sinner's guilt before God (called "expiation").
For now we will restrict ourselves to the term "atonement", since it covers so much ground and is a summary word for all that was accomplished and effected by Christ's life and work on the cross (chiefly His crucifixion).
In the Old Testament, the idea of cleansing away of sinful guilt was of chief importance in the minds of the Old Testament writers. One verse that uses the Hebrew word for cleansing illustrates perfectly the biblical picture of the atonement:
Picturing the atonement from Job
Job 37:21-22 “Now men do not see the light which is bright in the skies; But the wind has passed and cleared them. “Out of the north comes golden splendor; Around God is awesome majesty."
Notice how we see a picture of the sinner:1. Lost in darkness. Picture men who are in darkness, unable to see the light. Ephesians 2:1-2 and 2 Corinthians 4:1-4 characterizes unbelieving man like the men here in Job 37:21.
2. Light of God's Glory. The light is in the sky, but inaccessible and unseeable. The clouds of judgment veil the face of God. Unbelieving man faces judgment due to His rejection of Holy God. (Romans 1:18-31; John 3:17-19)
3. The Cleansing away of darkness. This is what takes place when the atonement is applied to the believer by grace through faith. The darkness of judgment is swept away by the blood, and behold the sinner is declared a saint and can now walk under an open heaven with God. (1 John 1:6-9)
4. The Glory of God. This is what the sinner had fallen short of, but now the glory of God is central. What was formerly frightening is now delightful. Atonement reconciles us to the majesty of God. The blood cleanses, reconciles and restores.
May you dear reader be blessed as you contemplate the atoning work of Christ.
Sunday, May 27, 2012
The Lord: the Believer's Master, Father, Spouse
Genesis 15:1-2 After these things the word of the LORD came to
Abram in a vision, saying, “Do not fear, Abram, I am a
shield to you; Your reward shall be very great.”
2Abram said, “O Lord GOD, what will You give me, since I am childless, and the
heir of my house is Eliezer of Damascus?”
We once again turn our attention to this amazing conversation between Abram and God in Genesis 15. God has been addressed by Abram as "Lord", which in the Hebrew is Adonai. This name has among its meanings the idea of "Master". As one begins to dig deeper into the meaning of this term, one finds a treasure trove of thoughts that bring out the relationship between Abram and the God of scripture. The name "Adonai" is also used in the Bible in the realm of human relationships. I want to show you three ways in which this name is used, and then show how we can understand better God as "Adonai".
1. To be a "Lord" or "Adonai" is to be a Master over slaves.
In the biblical periods of the Old and Testament, slaves and their masters (i.e lords) were common practice. Unlike the horrible practice of slavery practice in America during the nineteenth century, slaves in the Old and New Testaments had the possibilities of advancement, and if so chosen, their masters would even adopt them as members of the family. Of course there were exceptions, yet if the master was good, generally the slave could expect to have a quality of life based upon the character of the master.
In Genesis 24:12, we see Abraham's chief slave praying to the LORD: "He said, “O LORD, the God of my master Abraham, please grant me success today, and show lovingkindness to my master Abraham." This slave recognized his owner as "master", which in the Hebrew is the term "Adonai".
2. To be a "Lord" or "Adonai" also referred to Fathers and sons
We see instances of offspring referring to their fathers as "lord" or "Adonai". Genesis 31:35 records the words of Rachael to her father Laban: She said to her father, “Let not my lord be angry that I cannot rise before you, for the manner of women is upon me.” So he searched but did not find the household idols. Often when we see this use, it is out of respect. Rachael wanted to communicate to her father that even though she was not going to move, she still regarded Him as her superior.
3. To be a "Lord" or "Adonai" also referred to Husbands and Wives
In Genesis 18:12, Sarah says these words about Abraham: "Sarah laughed to herself, saying, “After I have become old, shall I have pleasure, my lord being old also?” 1 Peter 3:6 comments on this text with these words: "just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear."
Many wives may wonder why the biblical practice was to refer to one's husband as a "lord"? From studies done in other languages similar to Hebrew, we have discovered that this manner of speaking was a term of respect and affection for the husband. It was not to be taken as him being "the master" as in a slave/master relationship, but rather recognition of his care, protection and God-given leadership in the home.
Considering Abram's use of "Adonai" or "Lord" and our own relationship to "The Lord"
In considering the three above uses of "Adonai" (Lord), and how they functioned in the realm of human relationships, we can grasp why God revealed Himself to Abram and does so to us. I don't doubt Abram's use of this term was primarily centered around his viewing himself as the slave and Yahweh as His Lord.
But I wonder too if in the context of what we know about Abraham's life from Genesis 12-25 that we could see Abram as the son and God as the Father? Think about it. The Lord took Abram out to view the night sky. He revealed to Him more details about His purposes for Him. Jesus commments in John 15:15 "“No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you."
Truly then what we're seeing is The Heavenly Father, Adonai, the Lord, speaking to his son by faith, Abram. We are seeing the Master of all things relating to His slave, who by nature is a son.
But then in the rest of God's revelation to Abram we can make one final observation: Abram was shown by the Lord the destiny of His physical descendants. He was shown how they would be in bondage in Egypt. He also revealed How He was going to rescue them from that bondage. Isaiah 54:5 states: “For your husband is your Maker, Whose name is the LORD of hosts; And your Redeemer is the Holy One of Israel, Who is called the God of all the earth." Thus in the prophetic portion of Abram's dream, God is relating to His people as a Husband to His wife.
Adonai or The Lord is truly the believer's Master, who Leads; the Father, who communicates and the Spouse, who loves.
We once again turn our attention to this amazing conversation between Abram and God in Genesis 15. God has been addressed by Abram as "Lord", which in the Hebrew is Adonai. This name has among its meanings the idea of "Master". As one begins to dig deeper into the meaning of this term, one finds a treasure trove of thoughts that bring out the relationship between Abram and the God of scripture. The name "Adonai" is also used in the Bible in the realm of human relationships. I want to show you three ways in which this name is used, and then show how we can understand better God as "Adonai".
1. To be a "Lord" or "Adonai" is to be a Master over slaves.
In the biblical periods of the Old and Testament, slaves and their masters (i.e lords) were common practice. Unlike the horrible practice of slavery practice in America during the nineteenth century, slaves in the Old and New Testaments had the possibilities of advancement, and if so chosen, their masters would even adopt them as members of the family. Of course there were exceptions, yet if the master was good, generally the slave could expect to have a quality of life based upon the character of the master.
In Genesis 24:12, we see Abraham's chief slave praying to the LORD: "He said, “O LORD, the God of my master Abraham, please grant me success today, and show lovingkindness to my master Abraham." This slave recognized his owner as "master", which in the Hebrew is the term "Adonai".
2. To be a "Lord" or "Adonai" also referred to Fathers and sons
We see instances of offspring referring to their fathers as "lord" or "Adonai". Genesis 31:35 records the words of Rachael to her father Laban: She said to her father, “Let not my lord be angry that I cannot rise before you, for the manner of women is upon me.” So he searched but did not find the household idols. Often when we see this use, it is out of respect. Rachael wanted to communicate to her father that even though she was not going to move, she still regarded Him as her superior.
3. To be a "Lord" or "Adonai" also referred to Husbands and Wives
In Genesis 18:12, Sarah says these words about Abraham: "Sarah laughed to herself, saying, “After I have become old, shall I have pleasure, my lord being old also?” 1 Peter 3:6 comments on this text with these words: "just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear."
Many wives may wonder why the biblical practice was to refer to one's husband as a "lord"? From studies done in other languages similar to Hebrew, we have discovered that this manner of speaking was a term of respect and affection for the husband. It was not to be taken as him being "the master" as in a slave/master relationship, but rather recognition of his care, protection and God-given leadership in the home.
Considering Abram's use of "Adonai" or "Lord" and our own relationship to "The Lord"
In considering the three above uses of "Adonai" (Lord), and how they functioned in the realm of human relationships, we can grasp why God revealed Himself to Abram and does so to us. I don't doubt Abram's use of this term was primarily centered around his viewing himself as the slave and Yahweh as His Lord.
But I wonder too if in the context of what we know about Abraham's life from Genesis 12-25 that we could see Abram as the son and God as the Father? Think about it. The Lord took Abram out to view the night sky. He revealed to Him more details about His purposes for Him. Jesus commments in John 15:15 "“No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you."
Truly then what we're seeing is The Heavenly Father, Adonai, the Lord, speaking to his son by faith, Abram. We are seeing the Master of all things relating to His slave, who by nature is a son.
But then in the rest of God's revelation to Abram we can make one final observation: Abram was shown by the Lord the destiny of His physical descendants. He was shown how they would be in bondage in Egypt. He also revealed How He was going to rescue them from that bondage. Isaiah 54:5 states: “For your husband is your Maker, Whose name is the LORD of hosts; And your Redeemer is the Holy One of Israel, Who is called the God of all the earth." Thus in the prophetic portion of Abram's dream, God is relating to His people as a Husband to His wife.
Adonai or The Lord is truly the believer's Master, who Leads; the Father, who communicates and the Spouse, who loves.
Saturday, May 26, 2012
The Master of all things
Genesis 15:1-2 After these things the word of the LORD came to
Abram in a vision, saying, “Do not fear, Abram, I am a
shield to you; Your reward shall be very great.”
2 Abram said, “O Lord GOD, what will You give me, since I am childless, and the
heir of my house is Eliezer of Damascus?”
Yesterday we considered the names "LORD" (referring to God's personally revealed name and Deity as Yahweh or Jehovah, The I AM) and "Lord" (referring to His authority as Master or 'Adonai') Today we want to explore a little bit of just how much rule does God excercise as "Lord". In today's blog we are going to consider how God is Adonai or "Lord of all things".
Now when we say God is Lord of all things, what is it that He rules? Four areas of mentioned in Genesis 15 that aid us in seeing how vast the power of the Lord truly is.
1. The Lord or "Adonai" rules in Providence Genesis 15:1-5
God's Providence is His ruling reign. Abram was asking the Lord how it was He was going to bring about the promised heir from his bloodline. The Lord reveals to Abram that it is not going to be the one he's thinking - Eliezer. Then the Lord does something incredible - he takes Abram to view the outside sky. He shows Him just how big His promise is going to be fulfilled to Abram. Furthermore, He is reminding Abram of how vast His power is.
In Providence, the Lord guides all events, people and nations for His intended purposes. As much as this promise can include the nation of Israel that would come from Abraham, and later on Isaac and Jacob - God's word is in ultimate reference to Jesus Christ. The Lord's providential rule will utilize all of history, humanity and nations. One nation, Israel, would be the means by which the Lord providentially brings about the coming of this ultimate descendant - Jesus Christ.
2. The Lord or "Adonai" rules in salvation Genesis 15:6-7
The Bible says in Genesis 15:6 that Abram believed God and it was credited to him as righteousness. That verse is quoted by the Apostle Paul to illustrate the central truth of justification by faith in salvation. (Romans 4:3) Justification is God's judicial declaration of the sinner's innocence at the moment of saving faith. We can think of justification in this way: "just-as-if-I-never-sinned". All that Christ is and accomplished is credited to us the moment we by faith acknowledge Him as Savior and Lord by grace through faith. The Lord reigns and rules in salvation. He is the Author and finisher of faith. (Hebrews 12:1-2)
3. The Lord or "Adonai" rules in Revelation Genesis 15:8-17
The Lord has Abram bring a series of animals to be prepared by Abram for an unusual covenant ceremony. Abram is to take these animals and cut them from front to back into two opposing halves. The idea of this covenant is that whomever walks through the halves is pledging not only His loyalty to the other, but that the failure to complete the covenant will result in a curse on the one making the covenant. Quite literally, the one making the covenant is saying His fate will be the same as the animals if He fails to come through. Since the Lord alone walks through the animals, and since He cannot die, we know that the covenant will be fulfilled.
This revelation has the Lord putting Abram into a deep sleep and revealing the destiny of his descendants all the way into their days in bondage in Egypt, some 400 years. (Genesis 15:13) The Lord has the authority to bring to completion what He begins. He not only calls His people, He redeems them and infallibly reveals through His Word His commitment to them.
4. The Lord or "Adonai" Rules in Prophecy Genesis 15:18-21
God promises in this last section of Genesis 15 that all of Abram's descendants will get the land. Again even though we can include Israel (for God's plans for her will still be accomplished), the ultimate person in view is the Lord Jesus Christ. He will rule and reign over the land and over the universe. Prophecy as well as history is in view. This is how much dominion the Lord has. He is truly Master of all things.
Yesterday we considered the names "LORD" (referring to God's personally revealed name and Deity as Yahweh or Jehovah, The I AM) and "Lord" (referring to His authority as Master or 'Adonai') Today we want to explore a little bit of just how much rule does God excercise as "Lord". In today's blog we are going to consider how God is Adonai or "Lord of all things".
Now when we say God is Lord of all things, what is it that He rules? Four areas of mentioned in Genesis 15 that aid us in seeing how vast the power of the Lord truly is.
1. The Lord or "Adonai" rules in Providence Genesis 15:1-5
God's Providence is His ruling reign. Abram was asking the Lord how it was He was going to bring about the promised heir from his bloodline. The Lord reveals to Abram that it is not going to be the one he's thinking - Eliezer. Then the Lord does something incredible - he takes Abram to view the outside sky. He shows Him just how big His promise is going to be fulfilled to Abram. Furthermore, He is reminding Abram of how vast His power is.
In Providence, the Lord guides all events, people and nations for His intended purposes. As much as this promise can include the nation of Israel that would come from Abraham, and later on Isaac and Jacob - God's word is in ultimate reference to Jesus Christ. The Lord's providential rule will utilize all of history, humanity and nations. One nation, Israel, would be the means by which the Lord providentially brings about the coming of this ultimate descendant - Jesus Christ.
2. The Lord or "Adonai" rules in salvation Genesis 15:6-7
The Bible says in Genesis 15:6 that Abram believed God and it was credited to him as righteousness. That verse is quoted by the Apostle Paul to illustrate the central truth of justification by faith in salvation. (Romans 4:3) Justification is God's judicial declaration of the sinner's innocence at the moment of saving faith. We can think of justification in this way: "just-as-if-I-never-sinned". All that Christ is and accomplished is credited to us the moment we by faith acknowledge Him as Savior and Lord by grace through faith. The Lord reigns and rules in salvation. He is the Author and finisher of faith. (Hebrews 12:1-2)
3. The Lord or "Adonai" rules in Revelation Genesis 15:8-17
The Lord has Abram bring a series of animals to be prepared by Abram for an unusual covenant ceremony. Abram is to take these animals and cut them from front to back into two opposing halves. The idea of this covenant is that whomever walks through the halves is pledging not only His loyalty to the other, but that the failure to complete the covenant will result in a curse on the one making the covenant. Quite literally, the one making the covenant is saying His fate will be the same as the animals if He fails to come through. Since the Lord alone walks through the animals, and since He cannot die, we know that the covenant will be fulfilled.
This revelation has the Lord putting Abram into a deep sleep and revealing the destiny of his descendants all the way into their days in bondage in Egypt, some 400 years. (Genesis 15:13) The Lord has the authority to bring to completion what He begins. He not only calls His people, He redeems them and infallibly reveals through His Word His commitment to them.
4. The Lord or "Adonai" Rules in Prophecy Genesis 15:18-21
God promises in this last section of Genesis 15 that all of Abram's descendants will get the land. Again even though we can include Israel (for God's plans for her will still be accomplished), the ultimate person in view is the Lord Jesus Christ. He will rule and reign over the land and over the universe. Prophecy as well as history is in view. This is how much dominion the Lord has. He is truly Master of all things.
Friday, May 25, 2012
Distinguishing between "LORD" & "Lord"
Genesis 15:1-2 1After these things the word of the LORD came to Abram in a vision, saying, “Do
not fear, Abram, I am a shield to you; Your reward shall
be very great.”
2Abram said, “O Lord GOD, what will You give me, since I am childless, and the
heir of my house is Eliezer of Damascus?”
The Difference between "LORD" and "Lord"
In our English Bibles, translators have done us a great favor. If you will take notice in the text above, two words are given different colors to show you the subject of today's blog: "LORD" and "Lord". What is the difference?
The one name spelled in all caps "LORD" refers to God's personal name: Jehovah or Yahweh, as it is in the original text. Meanwhile the other name rendered by "Lord" is referring to the name of God in the original text that is pronounced "Adonai".
When we are using the name "LORD", we are concerned with the identity and personal covenant commitment of the God of Scripture to His people. When we use the second title "Lord", we are speaking of the authority that this God has over our lives and all things. "LORD" is answering the question: "Who is God?" "Lord" on the other hand answers the question: "What does God do?"
The use of "LORD" and "Lord" in Old and New Testaments
Thankfully one does not have to know Old Testament Hebrew or New Testament Greek to know when the biblical authors are referring to Jehovah or Adonai. English translators have taken great pains to make these distinctions for us. In the King James for example, over 6,000 places mention the name "LORD" in both Old and New Testaments, whereas in over 300 places we find reference to the second title "Lord".
Basic uses of "LORD" and "Lord" in the Old Testament
Moses states in Genesis 15:1 that "The LORD" (Yahweh) brought a word to Abram. This is God in His personal dealings with the patriarch. It is He revealing His unending Deity and personal revelation to Abraham.
Abram then responds in Genesis 15:2 - "Abram said, "O Lord God, what will you give me, since I am childless, and the heir of my house is Eliezer of Damascus?" This is the first time we come across this different spelling of "Lord". This reveals that Abram is calling God His Master (the root meaning of this name "Lord" or "Adonai")
Why the text mentions both of these names
Abram is relating to God as both Personal and Powerful. As the Personal God, He is Yahweh or LORD. As noted author Henry Blackaby observes: "When people have encountered God, they know two things: They know its God and they know what He's said". Moses is indicating that Abram knew Whom it was addressing Him, since this same God first called and spoke to Him back in Genesis 12. He also knows that the promise of God is yet to be fulfilled - thus the reason for the name "LORD".
The second name "Lord" is used by Abram to indicate his submission to the will of His Master. Though Abram was grappling with how the promise was going to come to pass, His use of "Lord" (Adonai, Master) indicates His willingness to be led.
We know Abram had faith for Genesis 15:6 states - "Then He believed in the LORD; and He reckoned it to Him as righteousness". We know by the switching of spellings that Abram is believing God as both His Personal God "LORD", and that He will willing to follow Him from that point onward as His "Lord" or Master.
Why these different spelled names matter to the Christian
To know God is the chief end of the Christian. To know how God dealt with His people, and how they responded to what He reveals makes all the difference in our own knowledge of God. We see from these two names that He is both the Personal God of Revelation, Unending in His Deity, He is the one who Keeps His promises, He is Yahweh or "LORD".
Then He also is the One who leads us. He is the Shepherd, we are the sheep. He is the Master, we are the slaves. He is the Father, we are the sons. He is "Lord", "Master", "Adonai". As Yahweh we look to Him as the source of salvation and the goal of our worship and as Adonai we follow Him willingly and eagerly. Both names capture the true essence of what it means to be a child of God in covenant with the God of Glory.
The Difference between "LORD" and "Lord"
In our English Bibles, translators have done us a great favor. If you will take notice in the text above, two words are given different colors to show you the subject of today's blog: "LORD" and "Lord". What is the difference?
The one name spelled in all caps "LORD" refers to God's personal name: Jehovah or Yahweh, as it is in the original text. Meanwhile the other name rendered by "Lord" is referring to the name of God in the original text that is pronounced "Adonai".
When we are using the name "LORD", we are concerned with the identity and personal covenant commitment of the God of Scripture to His people. When we use the second title "Lord", we are speaking of the authority that this God has over our lives and all things. "LORD" is answering the question: "Who is God?" "Lord" on the other hand answers the question: "What does God do?"
The use of "LORD" and "Lord" in Old and New Testaments
Thankfully one does not have to know Old Testament Hebrew or New Testament Greek to know when the biblical authors are referring to Jehovah or Adonai. English translators have taken great pains to make these distinctions for us. In the King James for example, over 6,000 places mention the name "LORD" in both Old and New Testaments, whereas in over 300 places we find reference to the second title "Lord".
Basic uses of "LORD" and "Lord" in the Old Testament
Moses states in Genesis 15:1 that "The LORD" (Yahweh) brought a word to Abram. This is God in His personal dealings with the patriarch. It is He revealing His unending Deity and personal revelation to Abraham.
Abram then responds in Genesis 15:2 - "Abram said, "O Lord God, what will you give me, since I am childless, and the heir of my house is Eliezer of Damascus?" This is the first time we come across this different spelling of "Lord". This reveals that Abram is calling God His Master (the root meaning of this name "Lord" or "Adonai")
Why the text mentions both of these names
Abram is relating to God as both Personal and Powerful. As the Personal God, He is Yahweh or LORD. As noted author Henry Blackaby observes: "When people have encountered God, they know two things: They know its God and they know what He's said". Moses is indicating that Abram knew Whom it was addressing Him, since this same God first called and spoke to Him back in Genesis 12. He also knows that the promise of God is yet to be fulfilled - thus the reason for the name "LORD".
The second name "Lord" is used by Abram to indicate his submission to the will of His Master. Though Abram was grappling with how the promise was going to come to pass, His use of "Lord" (Adonai, Master) indicates His willingness to be led.
We know Abram had faith for Genesis 15:6 states - "Then He believed in the LORD; and He reckoned it to Him as righteousness". We know by the switching of spellings that Abram is believing God as both His Personal God "LORD", and that He will willing to follow Him from that point onward as His "Lord" or Master.
Why these different spelled names matter to the Christian
To know God is the chief end of the Christian. To know how God dealt with His people, and how they responded to what He reveals makes all the difference in our own knowledge of God. We see from these two names that He is both the Personal God of Revelation, Unending in His Deity, He is the one who Keeps His promises, He is Yahweh or "LORD".
Then He also is the One who leads us. He is the Shepherd, we are the sheep. He is the Master, we are the slaves. He is the Father, we are the sons. He is "Lord", "Master", "Adonai". As Yahweh we look to Him as the source of salvation and the goal of our worship and as Adonai we follow Him willingly and eagerly. Both names capture the true essence of what it means to be a child of God in covenant with the God of Glory.
Wednesday, May 23, 2012
How to be effective for God
2 Samuel 23:1 Now these are the last words of David. David the son of Jesse
declares, The man who was raised on high declares, The
anointed of the God of Jacob, And the sweet psalmist of Israel,
Last words. David, the greatest king of Israel in the Old Testament, writes what are his final written words in the Bible. Throughout his life David made it a point to be a mighty man of God - which we explored yesterday. Today as we consider David's final words in 2 Samuel 23, we aim to understand another aspect of his life as a man of God - namely how he was an effective man of God.
How can we aim to be effective people of God in the 21st century? Let me sketch out some thoughts for you from 2 Samuel 23 that demonstrate how David did it by the Lord's strength:
1. Identification with God. 2 Samuel 23:1
David identifies himself with three titles: "The man who was raised on high; the anointed of God and the sweet Psalmist of Israel". Each of these titles respectively conveyed his strength, his approval by God and his affection from God. He never identified himself apart from God's strength, approval and affection.
2. Influence others for God. 2 Samuel 23:2-3
2 Samuel 23:2-3 notes - “The Spirit of the LORD spoke by me, And His word was on my tongue. 3“The God of Israel said, The Rock of Israel spoke to me, ‘He who rules over men righteously, Who rules in the fear of God". How was it that David operated as King? He did it in the fear of the Lord. He influenced others to the degree He was influenced by God. God was His Rock.
3. Illuminating Walk with God. 2 Samuel 23:4
As David walked with God, his chief concern was to walk under an open heaven with God. 1 John 1:6-8 speaks about "walking in the light as He is in the light". For the Christian, we walk as Jesus Himself walked. (1 John 2:6) The Apostle John also writes in 1 John 4:17b "As Jesus Christ is, so are we in this world".
At Jesus' baptism, the heavens parted and he began his public ministry under "an open heaven" fellowship with the Heavenly Father. On the Mount of transfiguration in Matthew 17, the glory cloud of God came down where Jesus was on top of the mountain and declared to the three disciples with Him: "This is my beloved Son, in whom I am well pleased." Then When Jesus ascended into heaven, He did so under an open heaven.
Like Jesus, and like David, we too should make it our priority to walk under an open heaven, with fellowship with God as our chief priority. This is how we are effective as people of God. Then finally.....
4. Intention of Finishing well with God. 2 Samuel 23:5
David wrote: "Truly is not my house so with God?" This diagnostic question speaks to our spiritual condition - our Christian life - our "house". How is your heart? How is the estate of your spiritual house? David has the intention of finishing well for God as indicated by the word "all" here in verse 5:
"Ordered all things, and secured"; "For all my salvation"; "and all my desire".
David subsumed every nook and cranny of his life under the Sovereign Covenant that God had made with him almost 33 years prior in 2 Samuel 7:13-16. From the get-go David desired to finish well for God. Would we be a people who are effective for Jesus' sake. May we...
1. Identify with God
2. Influence others for God
3. Have an illuminating walk with God
4. Intend to finish well for God.
Last words. David, the greatest king of Israel in the Old Testament, writes what are his final written words in the Bible. Throughout his life David made it a point to be a mighty man of God - which we explored yesterday. Today as we consider David's final words in 2 Samuel 23, we aim to understand another aspect of his life as a man of God - namely how he was an effective man of God.
How can we aim to be effective people of God in the 21st century? Let me sketch out some thoughts for you from 2 Samuel 23 that demonstrate how David did it by the Lord's strength:
1. Identification with God. 2 Samuel 23:1
David identifies himself with three titles: "The man who was raised on high; the anointed of God and the sweet Psalmist of Israel". Each of these titles respectively conveyed his strength, his approval by God and his affection from God. He never identified himself apart from God's strength, approval and affection.
2. Influence others for God. 2 Samuel 23:2-3
2 Samuel 23:2-3 notes - “The Spirit of the LORD spoke by me, And His word was on my tongue. 3“The God of Israel said, The Rock of Israel spoke to me, ‘He who rules over men righteously, Who rules in the fear of God". How was it that David operated as King? He did it in the fear of the Lord. He influenced others to the degree He was influenced by God. God was His Rock.
3. Illuminating Walk with God. 2 Samuel 23:4
As David walked with God, his chief concern was to walk under an open heaven with God. 1 John 1:6-8 speaks about "walking in the light as He is in the light". For the Christian, we walk as Jesus Himself walked. (1 John 2:6) The Apostle John also writes in 1 John 4:17b "As Jesus Christ is, so are we in this world".
At Jesus' baptism, the heavens parted and he began his public ministry under "an open heaven" fellowship with the Heavenly Father. On the Mount of transfiguration in Matthew 17, the glory cloud of God came down where Jesus was on top of the mountain and declared to the three disciples with Him: "This is my beloved Son, in whom I am well pleased." Then When Jesus ascended into heaven, He did so under an open heaven.
Like Jesus, and like David, we too should make it our priority to walk under an open heaven, with fellowship with God as our chief priority. This is how we are effective as people of God. Then finally.....
4. Intention of Finishing well with God. 2 Samuel 23:5
David wrote: "Truly is not my house so with God?" This diagnostic question speaks to our spiritual condition - our Christian life - our "house". How is your heart? How is the estate of your spiritual house? David has the intention of finishing well for God as indicated by the word "all" here in verse 5:
"Ordered all things, and secured"; "For all my salvation"; "and all my desire".
David subsumed every nook and cranny of his life under the Sovereign Covenant that God had made with him almost 33 years prior in 2 Samuel 7:13-16. From the get-go David desired to finish well for God. Would we be a people who are effective for Jesus' sake. May we...
1. Identify with God
2. Influence others for God
3. Have an illuminating walk with God
4. Intend to finish well for God.
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