What is Passion Week / Holy Week?

[Patriot]

What is the meaning of the cross?​

ANSWER

Simply put, the meaning of the cross is death. From about the 6th century BC until the 4th century AD, the cross was an instrument of execution that resulted in death by the most torturous and painful of ways. In crucifixion a person was either tied or nailed to a wooden cross and left to hang until dead. Death would be slow and excruciatingly painful; in fact, the word excruciating literally means “out of crucifying.” However, because of Christ and His death on the cross, the meaning of the cross today is completely different.

In Christianity, the cross is the intersection of God’s love and His justice. Jesus Christ is the Lamb of God who takes away the sin of the world (John 1:29). The reference to Jesus as the Lamb of God points back to the institution of the Jewish Passover in Exodus 12. The Israelites were commanded to sacrifice an unblemished lamb and smear the blood of that lamb on the doorposts of their homes. The blood would be the sign for the Angel of Death to “pass over” that house, leaving those covered by blood in safety. When Jesus came to John to be baptized, John recognized Him and cried, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29), thereby identifying Him and God’s plan for Him to be sacrificed for sin.

One might ask why Jesus had to die in the first place. This is the over-arching message of the Bible—the story of redemption. God created the heavens and the earth, and He created man and woman in His image and placed them in the Garden of Eden to be His stewards on the earth. However, due to the temptations of Satan (the serpent), Adam and Eve sinned and fell from God’s grace. Furthermore, they have passed the curse of sin on to their children so that everyone inherits their sin and guilt. God the Father sent his one and only Son into the world to take on human flesh and to be the Savior of His people. Born of a virgin, Jesus avoided the curse of the fall that infects all other human beings. As the sinless Son of God, He could provide the unblemished sacrifice that God requires. God’s justice demanded judgment and punishment for sin; God’s love moved Him to send His one and only Son to be the propitiation for sin.

Because of Jesus’ atoning sacrifice on the cross, those who place their faith and trust in Him alone for salvation are guaranteed eternal life (John 3:16). However, Jesus called His followers to take up their cross and follow Him (Matthew 16:24). This concept of “cross-bearing” today has lost much of its original meaning. Typically, we use “cross-bearing” to denote an inconvenient or bothersome circumstance (e.g., “my troubled teen is my cross to bear”). However, we must keep in mind that Jesus is calling His disciples to engage in radical self-denial. The cross meant only one thing to a 1st-century person—death. “Whoever would save his life will lose it, but whoever loses his life for my sake will find it” (Matthew 16:25). Galatians reiterates this theme of death of the sinful self and rising to walk in new life through Christ: “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20).

There are places in the world where Christians are being persecuted, even to the point of death, for their faith. They know what it means to carry their cross and follow Jesus in a very real way. For those of us who are not being persecuted in such fashion, our job is still to remain faithful to Christ. Even if we are never called to give the ultimate sacrifice, we must be willing to do so out of love for the One who saved us and gave His life for us.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum
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[Patriot]

How could Jesus say, “Your sins are forgiven,” before He died on the cross?​

ANSWER

We know that God forgives sins on the basis of Jesus’ shed blood on the cross (Ephesians 1:7; 1 John 1:7). Yet, before He went to the cross, Jesus told two people that their sins were forgiven. This fact puzzles some people. How could Jesus forgive sin before the sacrifice was even made? After all, Hebrews 9:22 says, “Without the shedding of blood there is no forgiveness.”

Let’s identify the two people to whom Jesus said, “Your sins are forgiven,” before He died on the cross. The first is the paralyzed man who was brought to Jesus by friends and lowered through a roof to be healed. “When Jesus saw their faith, he said, ‘Friend, your sins are forgiven’” (Luke 5:20). The second person is the sinful woman who came to Jesus while He ate at Simon the Pharisee’s house. Seeing her reverence, the Lord contrasted her love with Simon’s lack of love. “Then Jesus said to her, ‘Your sins are forgiven’” (Luke 7:48). In both cases, Jesus’ words caused quite a stir among the hearers (Luke 5:21; 7:49).

When Jesus said, “Your sins are forgiven”—even before He died on the cross—He was not speaking empty words. He had the power to forgive sin, just like He had the power to heal paralysis. In fact, Jesus used the physical healing to confirm His authority to dispense spiritual healing: “‘I want you to know that the Son of Man has authority on earth to forgive sins.’ So he said to the paralyzed man, ‘I tell you, get up, take your mat and go home.’ Immediately he stood up in front of them, took what he had been lying on and went home praising God” (Luke 5:24–25).

Turning to the Old Testament, we find other people whose sins were forgiven before Jesus died on the cross. David prayed for forgiveness (Psalm 51:2) and received it. “Blessed is the one whose transgressions are forgiven” (Psalm 32:1). As he touched Isaiah with a coal from the altar, an angel declared the prophet’s forgiveness: “Your guilt is taken away and your sin atoned for” (Isaiah 6:7). The atonement provided by the animal sacrifices resulted in forgiveness (Leviticus 4:20, 26, 31, 35).

The principle found all through the Bible is that forgiveness is God’s business. “With you there is forgiveness, that you may be feared” (Psalm 130:4, ESV). “You, Lord, are good, and ready to forgive” (Psalm 86:5, NASB). “To the Lord our God belong mercy and forgiveness” (Daniel 9:9, ESV). When Jesus displayed His power to forgive sins, He clearly showed that He was the Son of God wielding God’s authority in this world. “Who can forgive sins but God alone?” (Luke 5:21). No one; Jesus is God Incarnate.

Forgiveness of sin in every dispensation has always been based on Jesus’ death on the cross (see Hebrews 9:15). In the Old Testament, sins were forgiven on the basis of Jesus’ death on the cross, of which the animal sacrifices were but a foreshadowing. During the life of Christ, sins were forgiven on the basis of His yet-future death on the cross—the benefits of that sacrifice were granted to those who had faith in Jesus. Now, by faith, we look back on the death and resurrection of Christ and receive God’s forgiveness. The good news is as Paul preached, “My friends, I want you to know that through Jesus the forgiveness of sins is proclaimed to you” (Acts 13:38). When we trust Christ, the word to us is the same as that spoken to the forgiven woman in Simon’s house: “Your faith has saved you; go in peace” (Luke 7:50).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

What does it mean that the message of the cross is foolishness (1 Corinthians 1:18)?​

ANSWER

The message of the cross is unmistakably clear. The Son of God came into the world to bear witness to the truth, not to judge the world but that the world might be saved through Him (Mark 10:45). This is the power and wisdom of God. The gospel evokes very different responses from its hearers: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18).

God chose the foolish things of the world to shame the wise, the weak things of the world to shame the strong, and the “low and despised” things of the world to be raised up for His glory (1 Corinthians 1:27–29, NET). This is the wisdom of God. Wisdom is the power of insight to use knowledge to one’s advantage, and God definitely has the advantage. “God was pleased through the foolishness of what was preached to save those who would believe” (1 Corinthians 1:21).

The message of the cross is that the Son of God was crucified to atone for the sins of mankind and secure pardon and salvation for all who would believe in Him. It is this message that is considered folly by those who are perishing—those who disbelieve God’s sentence of death on humanity and prefer human ideas over God’s truth. The message of the cross is divinely inspired, holy, and eternal. It is the love of God come into the world through the Son to destroy the works of the devil (John 18:37; 1 John 3:8). The message of the cross is the wisdom and power of God to keep the promise of John 3:16, to give eternal life to all who believe in the Son. It is also the grace of God rendering to the believer the gifts of repentance, justification, and sanctification, all of which find their meaning in Christ crucified (Luke 23:33–43).

If the message of the cross is the power and wisdom of God, then why is the cross foolishness to some? Here are some reasons:

1. The cross is foolishness to some because in their wisdom they judge the Bible as an antiquated, mystical book. They see Scripture as irrelevant, silly, and valueless in a post-Christian era. They reject the teaching that they are wretched, poor, miserable, blind, and naked before a holy God (Revelation 3:15–19). “They knew God, [but] they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools” (Romans 1:21–22, KJV).

2. The message of the cross is foolishness to some because it fails the “cleverness test” when compared to the philosophies of men (Colossians 2:8). Some mock, despise, and reject the message of the cross as meaningless and unimportant. Blinded by arrogance and lacking wisdom, they see no beauty in Christ and no value in the cross. God is not mocked by such as these: “For it is written, ‘I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside. Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?’” (1 Corinthians 1:19–20, NASB).

3. The message of the cross is foolishness to some because wealth and status can erase the felt need for God and the hope of glory. Though the world is their focus, “all is vanity” (Ecclesiastes 1:2). “For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:16).

4. The message of the cross is foolishness to some because in their pride they will not bend the knee at the foot of the cross. They do not allow their hearts to be broken from having sinned against a good, holy, and loving God. They have no godly sorrow driving them to seek forgiveness and restoration with God (Psalm 34:18; 51; Luke18:13; 2 Corinthians 7:9–11; Romans 10:13).

5. The cross is foolishness to some because they love their sin and do not want to change. Jesus said, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it” (Matthew 16:24–25). This is a radical call to turn around and go in a new direction. This requires repentance, a change of mind about God and the things of God.

6. The cross is foolishness to some because they reject the idea that a loving God would crucify His own Son to appease His own wrath. They view the cross as slaughterhouse religion, declaring the wisdom of God objectionable. They are mistaken. They do not know the love and goodness of God that condescended to step out from glory (John 1:1–4) to take their place on the cross.

7. The cross is foolishness to some because they are deceived and misled “by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ” (Colossians 2:8, ESV). Church movements abandoning the message of the cross are misled by deceiving spirits and doctrines of demons (1 Timothy 4:1). The outcome is another gospel and a Jesus that cannot save. The apostle Paul warned of this eventuality: “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!” (Galatians 1:8).

8. The cross is foolishness to some because they do not know the Scriptures. They lack a rudimentary understanding of the Bible, having no foundation. “My people are destroyed from lack of knowledge” (Hosea 4:6). Timothy “from childhood” knew the Holy Scriptures, and they were able to make him “wise for salvation through faith which is in Christ Jesus” (2 Timothy 3:15). Timothy knew the prophecies, promises, and doctrines of Scripture, and that knowledge was foundational to his faith in the Son of God, the Messiah.

The story of Barabbas’s pardon is a remarkable comparison to the life granted to a believer in Christ. For Barabbas, pardon meant Jesus would take his place on the cross to endure the wrath of Rome (Matthew 27:16–22). For the believer, pardon means Jesus took our place on the cross to endure the wrath of God (Romans 3:24–26). With Rome appeased, Barabbas was released to walk free. With God appeased, we are released to walk in newness of life (Romans 3:25, 8:1; 1 Corinthians 5:17; Ephesians 4:1; 1 Peter 3:18).

Those who are blind to the wisdom and power of God need a work of the Holy Spirit in their hearts: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14). They need to see the message of the cross as a loving invitation from God to walk in newness of life (John 14:6). If they continue in unbelief, labeling the message of the cross as foolishness, the tragic result will be fully experienced condemnation from God (John 3:18). There is only one name whereby they can be saved, and that is the name of Jesus Christ (Acts 4:12).

FOR FURTHER STUDY​

1 Corinthians: Zondervan Exegetical Commentary on the New Testament by Paul Gardner

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[Patriot]

Does Psalm 49:7 mean that Jesus could not have redeemed us on the cross?​

ANSWER

Psalm 49:7 says, “No one can redeem the life of another or give to God a ransom for them.” If there is no way to “redeem” or “ransom” someone’s life in God’s eyes, then it seems that we are in a hopeless state. Does this verse negate the idea that Jesus is our Redeemer or that His death was the ransom for our souls?

The broader context of Psalm 49:7 seems to double down on the doctrine that no one can redeem another person. Here are verses 7–9:
“No one can redeem the life of another
or give to God a ransom for them—
the ransom for a life is costly,
no payment is ever enough—
so that they should live on forever
and not see decay.”

The overarching theme of Scripture is clear: Jesus, the Son of God, is the Redeemer; and He did indeed take the punishment for our sins on the cross. There are several reasons why Psalm 49:7 does not militate against this truth, and here are four of them:

1) The primary reason that Psalm 49:7 is not in contradiction with the New Testament doctrine of Christ’s redemption is that the psalm is about being redeemed from physical death, not eternal death. The psalm’s point is that everyone dies: rich and poor, wise and foolish. No amount of wealth can save a person, and there is no safety in numbers, but death comes to all. It is folly to trust in oneself, and it is pointless to fret over the power amassed by the wicked.

Using Psalm 49:7 to say that Jesus could not have redeemed us on the cross is an example of a category error. Dissimilar things (like apples and oranges) cannot be logically compared. Psalm 49 speaks of the futility of trying to avoid physical death, and the New Testament speaks of our redemption in Jesus Christ. It’s apples and oranges.

2. Another reason that Psalm 49:7 cannot be taken to mean that Jesus is not the Redeemer is found within the psalm itself. Psalm 49:15 says, “But God will redeem me from the realm of the dead; he will surely take me to himself.” There is no redeemer, according to verse 7, but, according to verse 15, God can and will redeem. The obvious conclusion is that verse 7 is speaking of human redeemers who would try to thwart death or use their wealth to pay a ransom for their souls. But redeeming an individual from death is God’s work. This teaching accords perfectly with the New Testament revelation that Jesus Christ, as God in the flesh, became our Redeemer.

3. Before we challenge a part of Scripture, we need to collect all the data. That starts with all relevant Scripture passages, and it extends to trusted commentaries. Defending Scripture is a lot of work, and challenging Scripture should be, too. We cannot just grab a verse that seems to offer a challenge and then run with it. Before we cite Psalm 49:7 as proof that Jesus could not have redeemed us on the cross, we should prayerfully and carefully consider all that Scripture says on the topic (see 2 Timothy 2:14–15).

4. Psalm 49:7 seems to say that there’s no such thing as a redeemer, which would seem to exclude Jesus from that role. However, Psalms is a book of poetry, and a line of poetry does not have the same epistemological weight as a passage designed to teach doctrine. We must think twice before developing a doctrine in isolation—in this case, using a line of poetry to overturn a clear biblical teaching. Of course, the Bible is all God’s inspired Word (2 Timothy 3:16), and it all counts, but it all doesn’t count equally in developing a doctrine. No verse should be the sole basis for challenging a doctrine clearly taught elsewhere in Scripture.

Psalm 49:7 says, “No man can possibly redeem his brother or pay his ransom to God” (BSB).

Now compare a few verses from the epistles—letters designed to explain doctrine—that directly address redemption:

“All have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished” (Romans 3:23–25).

“Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13).

“In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7).

“He entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption” (Hebrews 9:12).

Plainly, these New Testament verses are about eternal redemption in Christ, and not merely about death versus life. They are descriptions of advanced concepts, written specifically to establish and explicate doctrine. One verse from the Psalms—although fully God’s Word and beautiful in form—does not have the power to overturn the Bible’s central theme: the redemption of the world and its people through Jesus Christ.

FOR FURTHER STUDY​

Psalms, New Internation Commentary on the Old Testament by deClaisse-Walford, Jacobson, & Tanner

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[Patriot]

What is the Swoon Theory?​

ANSWER

The Swoon Theory is the belief that Jesus didn’t really die at His crucifixion, but was merely unconscious when He was laid in the tomb and there He resuscitated. Accordingly, His appearances after three days in the tomb were merely perceived to be resurrection appearances. There are several reasons why this theory is invalid and can be easily proven as false, and there were at least three different persons or groups involved in Jesus’ crucifixion who were all satisfied concerning the fact of His death on the cross. They are the Roman guards, Pilate, and the Sanhedrin.

The Roman Guards - There were two separate groups of Roman soldiers given the task of ensuring the death of Jesus: the executioners and the tomb guards. The soldiers in charge of execution were specialists in capital punishment, and crucifixion was one of the most brutal forms of execution in history. Jesus was nailed to a cross after enduring horrible beatings at the hands of these professional death merchants, and every person put to death by way of crucifixion was dealt with by these soldiers. Their job was to ensure the task was completed. Jesus could not have survived crucifixion, and these soldiers made certain that Jesus was dead before His body was allowed to be taken from the cross. They were completely satisfied that Jesus was truly dead. The second group of soldiers was given the task of guarding the tomb of Jesus because of the request made to Pilate by the Sanhedrin. Matthew 27:62-66 tells us “On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, ’sir, we remember, while He was still alive, how that deceiver said, “After three days I will rise.” Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, "He has risen from the dead." So the last deception will be worse than the first.' Pilate said to them, 'You have a guard; go your way, make it as secure as you know how.' So they went and made the tomb secure, sealing the stone and setting the guard" (NKJV). These guards ensured that the tomb was secure, and their lives depended upon completion of their mission. Only the resurrection of the Son of God could have stayed them from their task.

Pilate - Pilate gave the order for Jesus to be crucified and entrusted this task to be carried out by a Roman centurion, a trusted and proven commander of 100 Roman soldiers. After the crucifixion, a request for the body of Jesus was made by Joseph of Arimathea, in order that His body could be placed in a tomb. Only after confirmation was given to him by his centurion did Pilate release the body into the care of Joseph. Mark 15:42-45: “Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. And when he found out from the centurion, he granted the body to Joseph” (NKJV). Pilate was completely satisfied that Jesus was truly dead.

The Sanhedrin - The Sanhedrin was the ruling council of the Jewish people, and they requested that the bodies of those crucified, including Jesus, be taken down from the cross after their death because of the ensuing Sabbath day. John 19:31-37: “Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. Then the soldiers came and broke the legs of the first and of the other who was crucified with Him. But when they came to Jesus and saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and immediately blood and water came out. And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. For these things were done that the Scripture should be fulfilled, 'Not one of His bones shall be broken.' And again another Scripture says, ‘They shall look on Him whom they pierced.’” These Jews who demanded that Jesus be crucified, and even going so far as to suggest an insurrection had He not been crucified, would never have allowed Jesus’ body to be removed from the cross were He not already dead. These men were completely satisfied that Jesus was truly dead.

There is other evidence that the Swoon Theory is invalid, such as the condition of Jesus’ body after the resurrection. At every appearance, Jesus’ body was shown to be in a glorified state, and the only marks remaining as proof of His crucifixion were the nail prints He asked Thomas to touch as proof of who He was. Anyone who had experienced what Jesus experienced would have needed months to recover physically. Jesus’ body bore only the marks of the nails in His hands and feet. The way in which Jesus’ body was prepared after the crucifixion is further evidence to refute the theory. Had Jesus only been unconscious, the linens He was wrapped in would have been impossible for Him to escape from, had He been merely a man. The way in which the women attended to Jesus’ body is further evidence of his death. They came to the tomb on the first day of the week to further anoint His body with embalming ointments as they had little time to prepare His body prior to the beginning of the Sabbath after His crucifixion. Had He been merely unconscious as the theory supposes, they would have brought medicinal tools to help in His resuscitation.

The purpose for the Swoon Theory is not to dispute His death, but rather, it seeks to disprove His resurrection. If Jesus didn’t resurrect, then He’s not God. If Jesus truly died and rose from the dead, His power over death proves that He is the Son of God. The evidence demands the verdict: Jesus truly died on the cross, and Jesus truly rose from the dead.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

What is the Hallucination Theory?​

ANSWER

For almost two thousand years, opponents of the Christian faith have proposed various theories in an attempt to explain away the evidence for the resurrection of Jesus Christ. From the “stolen body theory” proposed by the Jewish religious leaders in Matthew’s gospel to the “swoon theory” advanced by the 19th-century critic Friedrich Schleiermacher, skeptics have stopped at nothing to explain the testimony to the resurrection of Jesus without recourse to the supernatural.

While most of these naturalistic explanations have been rejected as implausible by contemporary critics of Jesus’ bodily resurrection, one particular theory has begun to gain traction in skeptical circles. This hypothesis is known as the “hallucination theory.” The hallucination theory attempts to account for the testimony to the resurrection of Jesus by claiming both auditory and visual hallucinations on the part of Jesus’ disciples. Proponents of this view claim that Jesus’ disciples really did “see” Jesus, but that these sightings were merely hallucinations in the minds of Christ’s followers, not genuine encounters with a resurrected man. The hallucinations, or sightings, are claimed to have happened repeatedly and are said to have been so vivid as to convince Christ’s followers that Jesus actually had risen from the dead.

The advantage of this proposal is two-fold. First, the proponents of this theory need not engage the impressive evidence for the life-changing transformation of the disciples based on their newfound belief in Christ’s resurrection. Rather, the skeptic can grant that there were “appearances” of some sort without conceding the occurrence of a miracle. The second move is to then explain these “appearances” as subjective hallucinations, events that took place only in the minds of the disciples.

From the outset, the hallucination theory is beset with problems. First, we now know that anticipation and expectation play a crucial role in the occurrence of hallucinations. This, by itself, makes the disciples poor candidates for such experiences. The disciples were understandably depressed, sorrowful, and deeply grieved as their beloved leader had been violently taken from them and executed. All four gospels describe the disciples as not expecting to see Jesus resurrected. In fact, some doubted even after Jesus appeared to them (Matthew 28:16–17)! It does not seem that any of Jesus’ disciples were in the proper mindset to be likely candidates for hallucinations.

Second, the diversity of the appearances makes hallucinations an unlikely explanation. Jesus appeared to numerous individuals under various circumstances and locales. He appeared both indoors and outdoors. He appeared not just on one particular day but over a period of weeks. He appeared to people of different backgrounds and personality types.

Probably the most formidable obstacle for the hallucination theory to overcome is its failure to explain appearances to groups of people. As clinical psychologist Gary A. Sibcy has commented, “I have surveyed the professional literature (peer-reviewed journal articles and books) written by psychologists, psychiatrists, and other relevant healthcare professionals during the past two decades and have yet to find a single documented case of a group hallucination, that is, an event for which more than one person purportedly shared in a visual or other sensory perception where there was clearly no external referent.” Psychologist Gary Collins was no less clear when he remarked, “Hallucinations are individual occurrences. By their very nature only one person can see a given hallucination at a time. They certainly aren’t something which can be seen by a group of people. Neither is it possible that one person could somehow induce a hallucination in somebody else. Since a hallucination exists only in this subjective, personal sense, it is obvious that others cannot witness it.” And yet, Jesus not only appeared to numerous individuals but to groups, as well—and on numerous occasions (Luke 24:36–43, Matthew 28:9, John 20:26–30; 21:1–14, Acts 1:3–6, 1 Corinthians 15:5–7)!

Still more problems remain. Jesus not only appeared to His disciples but to His skeptical brother James (1 Corinthians 15:7), who had earlier refused to believe in Jesus (John 7:5). How likely is it that he and Jude and others like them would also have individual hallucinations of a resurrected Jesus to whom they had no previous commitment?

Even if all of these obstacles could be overcome, a further problem remains for the hallucination theory: the empty tomb. If all of the disciples of Jesus had simply been the victims of numerous individual and group hallucinations, the body of Jesus of Nazareth would have remained where it was, interred in the tomb of Joseph of Arimathea. How likely is it for the disciples of Jesus to have gained converts—after preaching a bodily resurrection in the very area where Jesus was buried—if His tomb were in fact occupied with a recently crucified man? The critic who appeals to hallucinations must then combine this theory with another hypothesis to explain why Jesus’ tomb was found to be empty.

Hallucinations, by themselves, cannot begin to explain all the data. When all of these factors are taken into account, the hallucination theory crumbles under the weight of the facts. The Christian can remain confident that Christ has risen!

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

What is the mushroom Jesus theory?​

ANSWER

For those hard-set on denying the resurrection of Christ, there are few palatable options. Some alternative explanations are nevertheless sincere, if wrong. An example is mythicism: a conspiracy theory claiming Jesus of Nazareth didn’t exist at all, but even secular atheists almost universally reject mythicism. Other counterproposals are so bizarre and provocative they’re not likely taken seriously even by the people who suggest them.

Among the more outrageous suggestions is that the Bible’s claims about miracles—and even the resurrection of Jesus—were the result of hallucinations triggered by psychotropic drugs. That is, people did not see a resurrected Jesus. They did not see miracles. They were merely delirious from ingesting things like mushrooms, chemicals, or drugs.

This suggestion makes zero sense of available information. The historical evidence for the resurrection of Jesus is extremely strong. It’s impossible to deny that, immediately after His crucifixion, people believed they’d seen Jesus alive. Further, those making these claims were willing to suffer social rejection, persecution, torture, and even death as a result. These beliefs predate the writing of the Gospels themselves. Whether one chooses to believe in the resurrection, he or she can’t reasonably deny that contemporaries of Jesus in Jerusalem believed in it enough to sacrifice their lives.

The wider “hallucination theory” cannot be true. Historical belief in the bodily resurrection of Christ does not begin with the Gospels; it begins with the earliest believers, far too early for myth to overrun recent history.

Of particular importance to claims about mushrooms and other drugs is the nature of hallucinations themselves. The idea that hundreds, even thousands of people would imagine the same minute details at the same time and think they were real is simply absurd.

It’s important to note the early eyewitnesses were convinced enough for willing martyrdom. People who hallucinate almost always recognize the event as imaginary, either during or after. Persons who have eaten “magic mushrooms” or taken other substances know full well they did so—or others would tell them as much. Those who can’t distinguish hallucination from reality, even after the fact, show noticeable signs of psychological disturbance. The biblical eyewitnesses did not. Further, hallucinations are generally specific to a particular sense, such as sight or hearing. Even more critical is that hallucinogenic experiences are purely internal, meaning they’re produced by a person’s own psychology and physiology.

If the “mushroom Jesus” hypothesis were true, everything in the following three paragraphs would have to be literally true:

On multiple occasions, people with no other instances of psychosis experienced vivid illusions of a resurrected Jesus. Each event involved at least three separate, simultaneous hallucinations: visual, auditory, and tactile. Every delusion began and ended so seamlessly that those experiencing it never realized they were hallucinating. These hallucinations corresponded to each other so perfectly that the appearance seemed to be real and not imaginary.

During most events, several people experienced a hallucination at the exact same moment in time, such that it appeared they were each seeing, hearing, and touching the same person at the same moment. These independent visions were also perspective-adjusted, such that everyone in the room thought they were seeing the same event, but from their own physical location. Groups of hundreds experienced these coordinated hallucinations in various times and places, without any contradictions in details, such as Jesus’ general appearance, voice, specific words, and so forth. All these events occurred precisely within a few weeks of the execution of Jesus, then abruptly stopped.

These hallucinations were so perfectly timed and so perfectly coordinated that those who experienced them were willing to suffer persecution, imprisonment, torture, and death rather than change their story. They did not claim to have been chemically altered, they did not claim to have conspired, and they did not claim to have merely seen similar “spiritual” visions or mirages. They were utterly and absolutely convinced what they’d seen was real. This included people who had travelled and studied personally with Jesus for more than three years.

Such is the perspective one would have to adopt to claim early believers were high on psychotropics. The “mushroom Jesus” theory suggests a cosmically improbable, historically unique, and scientifically inexplicable string of psychotic episodes, which convinced thousands of otherwise normal people that they had seen, touched, and spoken to a dead man—so convinced that they literally sacrificed everything to tell other people about it. It also implies that such a naturally occurring event had never happened before or since.

That these events just so happened to match millennia-old prophecies would be yet another layer needing to be unpacked and explained.

Some will never accept anything other than naturalistic explanations for the Bible’s resurrection accounts. Even so, most skeptics put no stock whatsoever in suggestions about mushrooms, drugs, or hallucinations. Those promoting such ideas are most likely being provocative for the sake of attention, not seriously attempting to examine faith.

FOR FURTHER STUDY​

The Case for the Resurrection of Jesus by Gary Habermas

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[Patriot]

If Jesus was God, why did He call God "My God?"​

ANSWER

This can definitely be a confusing issue. It all goes back to the "mystery" of the Trinity. When Jesus was on the cross, He quoted Psalm 22 (Matthew 27:46; Mark 15:34). This was a psalm of David, but it was a Messianic prophecy as well. The entire psalm contains remarkable predictions by David concerning the coming Messiah. So, one of the reasons He called God "my God" was to fulfill the prophecy of the psalm.

At the moment of His death on the cross, Christ was experiencing the abandonment and despair that resulted from the outpouring of divine wrath upon the sin that He bore. This was the price He paid to redeem His church–all who would ever believe in Him–and He paid it in full. At the cross, Jesus in His humanity voluntarily surrendered His will to the Father in order to finish the task for which He came into the world. In the same way, He voluntarily emptied Himself of certain aspects of His deity when He came to earth as a man. In some way we can’t fully understand, God the Father turned away from God the Son for that moment, and Jesus died a very lonely death.

There are other places He calls God His God. In John 20:17 and Revelation 3:2,12, Jesus calls God "My God." Why would God call Himself "My God"? It has to do with Christ’s relationship to His Father. Even though Christ is the eternal God Himself incarnate, He is still a different person from the Father. As a man and as man’s representative (Son of Man), Jesus’ person was dependent on the Father and, like us, looked to the Father for strength, guidance, wisdom, etc. Therefore, God the Father was the God of Jesus. The Father is the God of the Son, but it doesn’t imply inferiority, only a difference in roles. Please also read our article on the Trinity.

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

How long was Jesus on the cross?​

ANSWER

Jesus was on the cross for about six hours. “The chief priests, the teachers of the law and the elders mocked him. ‘He saved others,’ they said, ‘but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, “I am the Son of God”’” (Matthew 27:41–43). Crucifixion was a method the ancient Roman Empire used to carry out the death penalty for those found guilty of a capital offense. Crucifixion was usually reserved for slaves, foreigners, insurrectionists, and those guilty of the vilest crimes.

The Jewish theocrats, in order to eliminate Jesus and maintain their power, devised a plan to convince Roman authorities that Jesus must be killed (Mark 14:1; cf. John 19:12; 19:15). The Jewish leaders accused Christ of encouraging rebellion and proclaiming Himself as King. This charge of insurrection is how Jesus ended up on a Roman cross rather than being stoned to death, the ancient Jewish method of execution.

Crucifixion was designed not only to kill but to dissuade others from criminal actions. Victims of crucifixion were to be humiliated, often left to hang completely naked. The cross carried a stigma, and Jewish Law said it brought a curse (Galatians 3:13; 5:11). The term excruciating literally means “out of crucifying”; crucifixion was an “excruciating” way to die because it was a very slow and painful means to death. Depending on the circumstance, some people could live for days after being nailed to a cross.

Answering the question of how long Jesus was on the cross is complicated by the fact that two systems of marking time are used in the Gospels. Matthew, Mark, and Luke use the Jewish system of marking time. John uses the Roman system. Using the Jewish system, Mark says, “They crucified him and divided his garments among them, casting lots for them, to decide what each should take. And it was the third hour when they crucified him” (Mark 15:24–25, ESV). According to this, Christ’s crucifixion began at 9:00 A.M.

Also using the Jewish system of marking time, Matthew says that “from the sixth hour there was darkness over all the land until the ninth hour” (Matthew 27:45, ESV). That is, the darkness lasted from 12:00 noon to 3:00 P.M. This was Jesus’ final three hours on the cross. At the end of that time, “when Jesus had cried out again in a loud voice, he gave up his spirit” (Matthew 27:50). After that a Roman soldier made sure of His death (John 19:34), and Jesus’ body was taken down. Jesus had been on the cross from approximately 9:00 A.M. until 3:00 P.M., a total of six hours.

John adds the detail that Jesus’ trial before Pontius Pilate was taking place, according to Roman time, “about the sixth hour” (John 19:14, ESV). Since the Romans started counting their hours at midnight, the “sixth hour” would start at 6:00 A.M.

So, using the Roman system:
“about the sixth hour” = about 6:00 A.M. Jesus is sentenced by Pilate.

Then, using the Jewish system:
“the third hour” = 9:00 A.M. The crucifixion begins.
“the sixth hour” = 12:00 P.M. (noon). Darkness begins.
“the ninth hour” = 3:00 P.M. Jesus dies.

Putting it all together, Jesus’ trial ended about 6:00 A.M. His crucifixion began about three hours later, and He died about six hours after that.

FOR FURTHER STUDY​

Read the Bible in One Year

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[Patriot]

What did Jesus mean when He said, “It is finished”?​

ANSWER

Of the last sayings of Christ on the cross, none is more important or more poignant than, “It is finished.” Found only in the Gospel of John, the Greek word translated “it is finished” is tetelestai, an accounting term that means “paid in full.” When Jesus uttered those words, He was declaring the debt owed to His Father was wiped away completely and forever. Not that Jesus wiped away any debt that He owed to the Father; rather, Jesus eliminated the debt owed by mankind—the debt of sin.

Just prior to His arrest by the Romans, Jesus prayed His last public prayer, asking the Father to glorify Him, just as Jesus had glorified the Father on earth, having “finished the work you have given me to do” (John 17:4). The work Jesus was sent to do was to “seek and save that which is lost” (Luke 19:10), to provide atonement for the sins of all who would ever believe in Him (Romans 3:23-25), and to reconcile sinful men to a holy God. “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation” (2 Corinthians 5:18-19). None other but God in the flesh could accomplish such a task.

Also completed was the fulfillment of all Old Testament prophecies, symbols, and foreshadowings of the coming Messiah. From Genesis to Malachi, there are over 300 specific prophecies detailing the coming of the Anointed One, all fulfilled by Jesus. From the “seed” who would crush the serpent’s head (Genesis 3:15), to the Suffering Servant of Isaiah 53, to the prediction of the “messenger” of the Lord (John the Baptist) who would “prepare the way” for the Messiah, all prophecies of Jesus’ life, ministry, and death were fulfilled and finished at the cross.

Although the redemption of mankind is the most important finished task, many other things were finished at the cross. The sufferings Jesus endured while on the earth, and especially in His last hours, were at last over. God’s will for Jesus was accomplished in His perfect obedience to the Father (John 5:30; 6:38). Most importantly, the power of sin and Satan was finished. No longer would mankind have to suffer the “flaming arrows of the evil one” (Ephesians 6:16). By raising the “shield of faith” in the One who completed the work of redemption and salvation, we can, by faith, live as new creations in Christ. Jesus’ finished work on the cross was the beginning of new life for all who were once “dead in trespasses and sins” but who are now made “alive with Christ” (Ephesians 2:1, 5).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

What did Jesus mean when He said, “It is finished”?​

Got Questions Ministries

Jan 11, 2018
What did Jesus mean when He said, “It is finished”? How did Jesus' death on the cross finish the provision of salvation?

​

 

[Patriot]

What does it mean that Jesus died for our sins?​

ANSWER

Simply put, without Jesus’ death on the cross for our sins, no one would have eternal life. Jesus Himself said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). In this statement, Jesus declares the reason for His birth, death, and resurrection—to provide the way to heaven for sinful mankind, who could never get there on their own.

When God created Adam and Eve, they were perfect in every way and lived in a virtual paradise, the Garden of Eden (Genesis 2:15). God created man in His image, meaning they also had the freedom to make decisions and choices of their own free will. Genesis 3 goes on to describe how Adam and Eve succumbed to Satan’s temptations and lies. In doing so, they disobeyed the will of God by eating of the tree of knowledge from which they were forbidden: “And the LORD God commanded the man, ‘You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die’” (Genesis 2:16-17). This was the first sin committed by man, and, as a result, all mankind is subject to both physical and eternal death by virtue of our sinful nature inherited from Adam.

God declared that all who sin will die, both physically and spiritually. This is the fate of all mankind. But God, in His grace and mercy, provided a way out of this dilemma, the shed blood of His perfect Son on the cross. God declared that “without the shedding of blood, there is no forgiveness” (Hebrews 9:22), but through the shedding of blood, redemption is provided. The Law of Moses provided a way for the people to be considered “sinless” or “right” in God’s eyes—the offering of animals sacrificed for every sin they committed. These sacrifices were only temporary, though, and were really a foreshadowing of the perfect, once-for-all sacrifice of Christ on the cross (Hebrews 10:10).

This is why Jesus came and why He died, to become the ultimate and final sacrifice, the perfect (without blemish) sacrifice for our sins (Colossians 1:22; 1 Peter 1:19). Through Him, the promise of life eternal with God becomes effective through faith to those who believe in Jesus. “So that what was promised, being given through faith in Jesus Christ, might be given to those who believe” (Galatians 3:22). These two words, faith and believing, are critical to our salvation. It is through our believing in the shed blood of Christ for our sins that we receive eternal life. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9).

FOR FURTHER STUDY​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

How were people saved before Jesus died for our sins?​

ANSWER

Since the fall of man, the basis of salvation has always been the death of Christ. No one, either prior to the cross or since the cross, would ever be saved without that one pivotal event in the history of the world. Christ’s death paid the penalty for past sins of Old Testament saints and future sins of New Testament saints.

The requirement for salvation has always been faith. The object of one’s faith for salvation has always been God. The psalmist wrote, “Blessed are all who take refuge in him” (Psalm 2:12). Genesis 15:6 tells us that Abraham believed God and that was enough for God to credit it to him for righteousness (see also Romans 4:3-8). The Old Testament sacrificial system did not take away sin, as Hebrews 10:1-10 clearly teaches. It did, however, point to the day when the Son of God would shed His blood for the sinful human race.

What has changed through the ages is the content of a believer’s faith. God’s requirement of what must be believed is based on the amount of revelation He has given mankind up to that time. This is called progressive revelation. Adam believed the promise God gave in Genesis 3:15 that the Seed of the woman would conquer Satan. Adam believed Him, demonstrated by the name he gave Eve (v. 20) and the Lord indicated His acceptance immediately by covering them with coats of skin (v. 21). At that point that is all Adam knew, but he believed it.

Abraham believed God according to the promises and new revelation God gave him in Genesis 12 and 15. Prior to Moses, no Scripture was written, but mankind was responsible for what God had revealed. Throughout the Old Testament, believers came to salvation because they believed that God would someday take care of their sin problem. Today, we look back, believing that He has already taken care of our sins on the cross (John 3:16; Hebrews 9:28).

What about believers in Christ’s day, prior to the cross and resurrection? What did they believe? Did they understand the full picture of Christ dying on a cross for their sins? Late in His ministry, “Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21-22). What was the reaction of His disciples to this message? “Then Peter took him aside and began to rebuke him. ‘Never, Lord!’ he said. ‘This shall never happen to you!’” Peter and the other disciples did not know the full truth, yet they were saved because they believed that God would take care of their sin problem. They didn’t exactly know how He would accomplish that, any more than Adam, Abraham, Moses, or David knew how, but they believed God.

Today, we have more revelation than the people living before the resurrection of Christ; we know the full picture. “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe” (Hebrews 1:1-2). Our salvation is still based on the death of Christ, our faith is still the requirement for salvation, and the object of our faith is still God. Today, for us, the content of our faith is that Jesus Christ died for our sins, He was buried, and He rose the third day (1 Corinthians 15:3-4).

FOR FURTHER STUDY​

Making Sense of Salvation by Wayne Grudem

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[Patriot]

How were people saved before Jesus died for our sins? | How were people saved in the OT?​

Got Questions Ministries





How were people saved before Jesus died for our sins? When it comes to knowing the way to salvation, how to be saved, or the difference between the old and now testament, many are confused when it comes to Old Testament Salvation. Before Jesus how were people saved? Is faith in the Old Testament based on and looking forward to Jesus when it comes to Old Testament saints? In this video, Pastor Nelson with Bible Munch answers the question, how were people saved before Jesus died for our sins?

*** Curious about Bible Munch? Go check them out! / biblemunch

 

[Patriot]

What does it mean that Jesus took our place?​

ANSWER

On the cross, Jesus took the punishment we deserved for our sin. He did not deserve to die, but He willingly took our place and experienced death for us. Jesus’ death was a substitution, “the righteous for the unrighteous” (1 Peter 3:18), the innocent for the guilty, the perfect for the corrupt.

The doctrine of the substitutionary atonement teaches that Christ suffered vicariously, being substituted for the sinner, and that His sufferings were expiatory (that is, His sufferings made amends). On the cross, Jesus took our place in several ways:

Jesus took our place in that He was made sin for us. “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Corinthians 5:21, NASB). As Jesus was hanging on the cross, suspended between earth and heaven, the sins of the world were placed on Him (1 Peter 2:24). The perfect Son of Man carried our guilt.

Jesus took our place in that He experienced physical death—not just any death, but the death of a lawbreaker. Everyone dies, but there is a difference between dying a “natural” death and being executed for one’s crimes. Sin is the violation of God’s law (1 John 3:4), and “the soul who sins shall die” (Ezekiel 18:4, ESV). Since we have all sinned, we all deserve death (Romans 3:23; 6:23). Jesus releases us from that penalty. Although He had committed no crime (see Luke 23:15), Jesus was executed as a criminal; in fact, it is because He was sinless that His death avails to us. He had no personal sin to pay for, so His death pays for ours. Our legal debt has been paid in full—tetelestai (John 19:30). As the old gospel song says, “He paid a debt He did not owe; I owed a debt I could not pay.”

So, Jesus took our place judicially, bearing the penalty of sin and dying in our place. “When you were dead in your sins . . . , God made you alive with Christ. He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 2:13–14). In other words, God nailed all the accusations against us to the cross. God will never see believers in Christ as deserving the death penalty because our crimes have already been punished in the physical body of Jesus (see Romans 8:1).

God’s Law says, “You are guilty of sin against a holy God. Justice demands your life.” Jesus answers, “Take My life instead.” The fact that Jesus took our place shows God’s great love: “Greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13).

But the penalty for sin extends beyond physical death to include a spiritual separation from God. Again, in this matter, Jesus took our place. Part of Christ’s agony on the cross was a feeling of separation from the Father. After three hours of supernatural darkness in the land, Jesus cried out, “My God, my God, why have you forsaken me?” (Mark 15:34). Because of Jesus’ sacrifice on our behalf, we need never experience that sense of abandonment (Hebrews 13:5). We can never fathom, at least in this life, how much God the Son suffered in taking our place.

We know Jesus’ suffering was intense. In the days leading up to the crucifixion, Jesus expressed distress about what was coming (John 12:27). But those who tried to dissuade Him from going to the cross were sharply rebuked—the offer to avoid the ordeal was a temptation from Satan himself (Matthew 16:21–23), and Jesus had not come to take the easy way out. On the night of His arrest, Jesus was “overwhelmed with sorrow to the point of death” (Matthew 26:38). Even with having an angel to strengthen Him, Jesus actually sweated blood (Luke 22:43–44).

In order for us to be saved, Jesus had to take our place and die for sin. He had to lay down His life as a sacrifice, because “without the shedding of blood there is no forgiveness” (Hebrews 9:22). His sacrifice was perfect in holiness, in worth, and in power to save. After His resurrection, Jesus showed His scars to the apostles (John 20:26–27). As long as our salvation lasts (forever), the marks of our Savior’s suffering will be visible (Revelation 5:6)—an eternal reminder that He took our place.

“Surely he took up our pain
and bore our suffering. . . .
He was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed. . . .
The Lord has laid on him
the iniquity of us all”
(Isaiah 53:4–6).

FOR FURTHER STUDY​

Making Sense of Salvation by Wayne Grudem

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RELATED ARTICLES​

What are the various theories on the aton

 

[Patriot]

What are some Bible verses about atonement?​

ANSWER

1 Peter 2:24
He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.

Leviticus 17:11
For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.

1 John 2:2
He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

Hebrews 9:12
He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

Hebrews 9:22
Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

Revelation 5:9
And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,”

Isaiah 53:5
But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.

1 Peter 3:18
For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,

Romans 5:2
Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.

1 John 4:10
In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.

1 John 1:7
But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

Hebrews 13:12
So Jesus also suffered outside the gate in order to sanctify the people through his own blood.

2 Corinthians 5:21
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Romans 5:10
For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.

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

Matthew 26:28
For this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

Romans 3:25
Whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.

Psalm 103:12
As far as the east is from the west, so far does he remove our transgressions from us.

Galatians 3:13
Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—

Galatians 1:4
Who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father,

Unless otherwise noted, all Bible verses are from The Holy Bible, English Standard Version® Copyright© 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Special thanks to OpenBible.info for the data on the most well-known Bible verses.

FOR FURTHER STUDY​

The MacArthur Topical Bible: A Comprehensive Guide to Every Major Topic Found in the Bible

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[Patriot]

What are the various theories on the atonement?​

ANSWER

Throughout church history, several different views of the atonement, some true and some false, have been put forth by different individuals or denominations. One of the reasons for the various views is that both the Old and New Testaments reveal many truths about Christ’s atonement, making it hard, if not impossible, to find any single “theory” that fully encapsulates or explains the richness of the atonement. What we discover as we study the Scriptures is a rich and multifaceted picture of the atonement as the Bible puts forth many interrelated truths concerning the redemption that Christ has accomplished. Another contributing factor to the many different theories of the atonement is that much of what we can learn about the atonement needs to be understood from the experience and perspective of God’s people under the Old Covenant sacrificial system.

The atonement of Christ, its purpose and what it accomplished, is such a rich subject that volumes have been written about it. This article will simply provide a brief overview of many of the theories that have been put forward at one time or another. In looking at the different views of the atonement, we must remember that any view that does not recognize the sinfulness of man or the substitutionary nature of the atonement is deficient at best and heretical at worst.

Ransom to Satan: This view sees the atonement of Christ as a ransom paid to Satan to purchase man’s freedom and release him from being enslaved to Satan. It is based on a belief that man’s spiritual condition is bondage to Satan and that the meaning of Christ’s death was to secure God’s victory over Satan. This theory has little, if any, scriptural support and has had few supporters throughout church history. It is unbiblical in that it sees Satan, rather than God, as the one who required that a payment be made for sin. Thus, it completely ignores the demands of God’s justice as seen throughout Scripture. It also has a higher view of Satan than it should and views him as having more power than he really does. There is no scriptural support for the idea that sinners owe anything to Satan, but throughout Scripture we see that God is the One who requires a payment for sin.

Recapitulation Theory: This theory states that the atonement of Christ has reversed the course of mankind from disobedience to obedience. It believes that Christ’s life recapitulated all the stages of human life and in doing so reversed the course of disobedience initiated by Adam. This theory cannot be supported scripturally.

Dramatic Theory: This view sees the atonement of Christ as securing the victory in a divine conflict between good and evil and winning man’s release from bondage to Satan. The meaning of Christ’s death was to ensure God’s victory over Satan and to provide a way to redeem the world out of its bondage to evil.

Mystical Theory: The mystical theory sees the atonement of Christ as a triumph over His own sinful nature through the power of the Holy Spirit. Those who hold this view believe that knowledge of this will mystically influence man and awake his “god-consciousness.” They also believe that man’s spiritual condition is not the result of sin but simply a lack of “god-consciousness.” Clearly, this is unbiblical. To believe this, one must believe that Christ had a sin nature, while Scripture is clear that Jesus was the perfect God-man, sinless in every aspect of His nature (Hebrews 4:15).

Moral Influence Theory: This is the belief that the atonement of Christ is a demonstration of God’s love which causes man’s heart to soften and repent. Those who hold this view believe that man is spiritually sick and in need of help and that man is moved to accept God’s forgiveness by seeing God’s love for man. They believe that the purpose and meaning of Christ’s death was to demonstrate God’s love toward man. While it is true that Christ’s atonement is the ultimate example of the love of God, this view is unbiblical because it denies the true spiritual condition of man—dead in transgressions and sins (Ephesians 2:1)—and denies that God actually requires a payment for sin. This view of Christ’s atonement leaves mankind without a true sacrifice or payment for sin.

Example Theory: This view sees the atonement of Christ as simply providing an example of faith and obedience to inspire man to be obedient to God. Those who hold this view believe that man is spiritually alive and that Christ’s life and atonement were simply an example of true faith and obedience and should serve as inspiration to men to live a similar life of faith and obedience. This and the moral influence theory are similar in that they both deny that God’s justice actually requires payment for sin and that Christ’s death on the cross was that payment. The main difference between the moral influence theory and the example theory is that the moral influence theory says that Christ’s death teaches us how much God loves us and the example theory says that Christ’s death teaches how to live. Of course, it is true that Christ is an example for us to follow, even in His death, but the example theory fails to recognize man’s true spiritual condition and that God’s justice requires payment for sin which man is not capable of paying.

Commercial Theory: The commercial theory views the atonement of Christ as bringing infinite honor to God. This resulted in God giving Christ a reward which He did not need, and Christ passed that reward on to man. Those who hold this view believe that man’s spiritual condition is that of dishonoring God and so Christ’s death, which brought infinite honor to God, can be applied to sinners for salvation. This theory, like many of the others, denies the true spiritual state of unregenerate sinners and their need of a completely new nature, available only in Christ (2 Corinthians 5:17).

Governmental Theory: This view sees the atonement of Christ as demonstrating God’s high regard for His law and His attitude toward sin. It is through Christ’s death that God has a reason to forgive the sins of those who repent and accept Christ’s substitutionary death. Those who hold this view believe that man’s spiritual condition is as one who has violated God’s moral law and that the meaning of Christ’s death was to be a substitute for the penalty of sin. Because Christ paid the penalty for sin, it is possible for God to legally forgive those who accept Christ as their substitute. This view falls short in that it does not teach that Christ actually paid the penalty of the actual sins of any people, but instead His suffering simply showed mankind that God’s laws were broken and that some penalty was paid.

Penal Substitution Theory: This theory sees the atonement of Christ as being a vicarious, substitutionary sacrifice that satisfied the demands of God’s justice upon sin. With His sacrifice, Christ paid the penalty of man’s sin, bringing forgiveness, imputing righteousness, and reconciling man to God. Those who hold this view believe that every aspect of man—his mind, will, and emotions—have been corrupted by sin and that man is totally depraved and spiritually dead. This view holds that Christ’s death paid the penalty for sin and that through faith man can accept Christ’s substitution as payment for sin. This view of the atonement aligns most accurately with Scripture in its view of sin, the nature of man, and the results of the death of Christ on the cross.

FOR FURTHER STUDY​

The Moody Handbook of Theology by Paul Enns

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[Patriot]

What is the concept of the vicarious atonement?​

ANSWER

Vicarious atonement is the idea that Jesus Christ took the place of mankind, suffering the penalty for sin. Atonement is a term meaning “reconciliation” or “amends.” Vicarious means “done in place of or instead of someone else.” So, in literal terms, the Christian concept of “vicarious atonement” is that Jesus was substituted for humanity and punished for our faults in order to pay for the sins we had committed and reconcile us to God. Vicarious atonement is also referred to as “substitutionary atonement” or “penal substitution.”

According to the Bible, vicarious atonement is an accurate description of Jesus Christ’s role in our salvation. First Peter 3:18 refers to Jesus’ death as “the righteous [suffering] for the unrighteous.” Mark 10:45 indicates that He came to “give His life as a ransom for many.” The fact that believers “were bought with a price” by Jesus, according to 1 Corinthians 6:19–20, should motivate us to give God glory in the things we say and do.

Second Corinthians 5:21 clearly says that God the Father “made him to be sin who knew no sin,” meaning there was an exchange that took place at the cross. Our sin was transferred to Jesus, and our suffering became Jesus’ suffering. His death was vicarious—Jesus was our Substitute. His death atoned for us—Jesus made amends between us and God. Jesus was condemned instead of us. Even in the Old Testament, prophets such as Isaiah spoke of the Messiah’s taking the penalty for sin on our behalf (Isaiah 53:5).

In broad terms, human beings are hopelessly lost and unable to be reconciled to God on their own. This is because of our sin, which no amount of good works can undo. Since God is perfect and holy, we can never hope to pay for our own sins in order to be with Him. So Jesus Christ was offered as our substitute. Instead of our trying—and failing—to cover the penalty for our own sins, Jesus became the vicarious object of God’s justice. With this exchange our sin was paid for, and we can be declared righteous in Christ (Romans 4:5; 8:1).

FOR FURTHER STUDY​

Making Sense of Salvation by Wayne Grudem

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[Patriot]

If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement?​

ANSWER

Every one of the Old Testament sacrifices typified Christ. The Passover, or paschal, sacrifice was a type of the Lord Jesus Christ as the Lamb of God. The paschal lamb was to be a male, without spot and blemish, and not a bone was to be broken. Jesus fulfilled this picture perfectly. As the Israelites applied the blood of the sacrifice in faith, so we today apply the spotless blood of Christ to the “doorposts” of our hearts. In all these ways, “Christ our Passover has been sacrificed for us” (1 Corinthians 5:7).

An objection sometimes arises that the paschal sacrifice was not considered an atonement; rather, atonement was provided for the Jews via the sacrifices on Yom Kippur (the Day of Atonement). Ergo, so the objection goes, Jesus, who was killed at Passover and who is called “our Passover” in the New Testament, could not have been an atonement for sin.

There are two ways to counter this objection. The first is simply to show how Jesus also fulfilled the symbolism of Yom Kippur. Jesus bore our sins in His own body (1 Peter 2:24) and tasted death for everyone (Hebrews 2:9). In doing so, He offered a better sacrifice than those of Yom Kippur—better because Christ’s sacrifice was permanent and voluntary and did not just cover sin but removed it altogether (Hebrews 9:8-14).

The second counter is to point out that Jewish tradition did indeed view the Passover sacrifice as being expiatory; that is, the lamb removed sin from God’s view. The Passover lamb died under God’s outpoured wrath, thus covering over the sins of the one offering it. Here’s what Rashi, a well-respected medieval Jewish commentator, has to say: “I see the Paschal blood and propitiate you. . . . I mercifully take pity on you by means of the Paschal blood and the blood of circumcision, and I propitiate your souls” (Ex. R. 15, 35b, 35a).

During the tenth and final plague in Egypt, the Passover sacrifice literally saved individuals from death (Exodus 12:23). On the basis of the redemptive offering of the Passover blood, the firstborn lived. Again, Rashi comments: “It is as if a king said to his sons: ‘Know you that I judge persons on capital charges and condemn them. Give me therefore a present, so that in case you are brought before my judgment seat I may set aside the indictments against you.’ So God said to Israel: ‘I am now concerned with death penalties, but I will tell you how I will have pity on you and for the sake of the Passover blood and the circumcision blood I will atone for you’” (Ex. R. 15.12, on Exodus 12.10).

The Passover lambs brought atonement to the believing Jewish households on that signal night of judgment and redemption. Rabbi Abraham ibn Ezra also links the Passover with atonement: “The mark of blood was designed as an atonement for those within the house who partook of the paschal offering, and was also a sign for the destroying angel to pass by the house” (Soncino Chumash, pg. 388).

When John the Baptist saw Christ, he pointed to Him and said, “Look, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus is the “Passover lamb” in that He was silent before His accusers (Isaiah 53:7) and in His death bore the wrath of God, preserved the lives of all who trust Him, and gave freedom to the former slaves of sin.

FOR FURTHER STUDY​

The Cross and Salvation: The Doctrine of Salvation by Bruce Demarest

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[Patriot]

If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement?​

Got Questions Ministries




If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement? Shouldn’t Jesus have died on the Day of Atonement instead of Passover?

Source Article: https://www.gotquestions.org/Jesus-Pa...