In John 10:17\u201318, Jesus teaches the relation between God\u2019s eternal\u00a0decree to save and Christ\u2019s work on earth: \u2018For this reason the Father\u00a0loves Me, because I lay down My life that I may take it again. No one has\u00a0taken it away from Me, but I lay it down on My own initiative. I have\u00a0authority to lay it down, and I have authority to take it up again. This\u00a0commandment I received from My Father.\u2019<\/p>\n
By the phrase \u2018I lay down My life\u2019, Jesus refers to his work of\u00a0substitutionary atonement (see John 10:15). In verse 18 he asserts that by\u00a0his voluntary death he is accomplishing the commandment of the Father\u00a0and enjoys the Father\u2019s favour; the Father has a complacent love for Christ\u00a0the Mediator, delighting in him and his faithfulness. This assertion moves\u00a0the discussion of the atonement back into the triune eternal council.<\/p>\n
The Bible teaches that God had eternally determined to save a people and\u00a0that he chose a specific people to that end. Consider, for example, Paul\u2019s\u00a0glorious declaration in Ephesians 1:4-5, \u2018He chose us in Him before the\u00a0foundation of the world, that we should be holy and blameless before\u00a0Him. In love He predestined us to adoption as sons through Jesus Christ\u00a0to Himself, according to the kind intention of His will.\u2019 This remarkable\u00a0expression of God\u2019s love, however, must overcome the obstacle of God\u2019s\u00a0justice. For how can a holy, just God save a sinful people? He has declared\u00a0that the soul that sins must die, and he abominates those who justify the\u00a0wicked (Ezek. 18:4; Prov. 17:15). How then is God to save a people whom\u00a0he ought to condemn?<\/p>\n
The answer to the dilemma, which of course is no dilemma for God, is\u00a0to save them by a covenant mediator. Note in Ephesians that God chose us in Christ Jesus (1:4, 5). God never loved his people apart from Christ\u00a0Jesus. In fact, it was God\u2019s eternal plan to redeem us through his Son. He\u00a0chose us in him.<\/p>\n
God has always dealt with the human race through a covenant head.\u00a0Adam represented us in the garden. If he had obeyed, he would have\u00a0merited (by covenant appointment) life for himself and the entirety of\u00a0his posterity. In his rebellion, he plunged us, as well as himself, into the\u00a0morass of sin, guilt, condemnation, and death. Though Adam broke the\u00a0Covenant of Works, its inexorable demands and inflexible penalty remain\u00a0in force. Christ would come as the second Adam to accomplish what\u00a0the first Adam failed to do: to obey perfectly and to pay the penalty of\u00a0sin.<\/p>\n
It was God\u2019s eternal purpose to save us in this manner. It was worked\u00a0out in an eternal transaction between God the Father and God the Son in\u00a0prospect of his incarnation. This transaction established the terms and\u00a0conditions to be accomplished by Christ in purchasing the salvation of his\u00a0people.<\/p>\n
The Father covenanted to prepare a body and soul for the Son, to\u00a0bestow on him the three-fold office necessary to accomplish this work, to\u00a0anoint him with the Spirit, to uphold him in all his work, and to accept his\u00a0work for his people. The Spirit agreed to equip the Son incarnate with all\u00a0gifts, graces, and powers necessary to accomplish his ministry, to sustain\u00a0him in His suffering, and to be bestowed by him on his people. God the\u00a0Father promised the Son that he would see the salvation of his elect. He\u00a0would invest him with honour and power, and would make him judge of\u00a0heaven and earth.<\/p>\n
In this eternal transaction Christ assented to the conditions and\u00a0assumed them with full joy, agreeing to be Covenant Head, Mediator, and\u00a0Surety; he united the two natures in his person, and agreed to be the\u00a0second Adam in order to fulfil the demands of the Covenant of Works. For\u00a0this reason he is called the Servant of Jehovah, whose chief delight was to\u00a0do the will of the Father (Isa. 42:1\u20139; 49:5\u20137; 52:13\u201353:12). He accepted\u00a0the promises and strengthened himself by them (Heb. 12:2).<\/p>\n
The entirety of Christ\u2019s work may be summarized under the concept of\u00a0obedience. He became the God-man in order to fulfil the stewardship\u00a0entrusted to him from eternity, to accomplish the terms, and to bear the\u00a0punishments of the broken covenant.<\/p>\n
Traditionally, his obedience is described under two headings: active\u00a0obedience and passive obedience. In his active obedience he fulfilled the\u00a0terms of the covenant by perfectly obeying God. From his submission to\u00a0his parents (Luke 2:51), to his baptism (Matt. 3:15), to his mediatorial\u00a0submission to God\u2019s law (Matt. 5:17), to his resisting temptation (Matt.\u00a04:1\u201311), and to his submission to trial and suffering (Heb. 5:8), he\u00a0perfectly obeyed his Father. His obedience was essential to his work as\u00a0mediator and covenant head. Paul summarizes the importance of Christ\u2019s\u00a0obedience and relates it to our justification in Romans 5:19, \u2018For as\u00a0through the one man\u2019s disobedience the many were made sinners, even so\u00a0through the obedience of the one the many will be made righteous.\u2019<\/p>\n
His passive obedience refers to his work of suffering for the sins of his\u00a0people. The phrase does not mean that his will was passive in his\u00a0obedience. He actively offered up his body and soul as the sacrifice for the\u00a0sins of his people, submitting to the Father\u2019s will in his suffering (2 Cor.\u00a05:21). Scripture describes Christ\u2019s passive obedience in four distinct\u00a0categories.<\/p>\n
Expiation describes Christ\u2019s work as a substitutionary sacrifice, by which he\u00a0cleanses us from the guilt and the defilement of sin. John calls him the\u00a0Lamb of God who takes away the sin of the world (John 1:29). John sees\u00a0him in Revelation 5 as a Lamb slain. This terminology directs our\u00a0attention to the Old Testament sacrificial system.<\/p>\n
The sacrifices, in their entirety and multiplicity, served as types of the\u00a0atoning work of Christ. The two key components of the sacrificial system\u00a0were representation and imputation. These two aspects are illustrated in the\u00a0sacrifices offered on the Day of Atonement. Annually on that day the high\u00a0priest entered the holy of holies with sin offerings for himself and for the\u00a0people (Lev. 16:11, 15). In these transactions the priest and people\u00a0confessed that it was they who deserved to die; the animals were slain in\u00a0their place.<\/p>\n
The second aspect is imputation. The term means to place upon. We\u00a0practise imputation today when we electronically transfer money from one\u00a0account to another. This transaction was an essential part of the Day of\u00a0Atonement:<\/p>\n
When he finishes atoning for the holy place, and the tent of meeting\u00a0 and\u00a0the altar, he shall offer the live goat. Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of\u00a0the sons of Israel, and all their transgressions in regard to all their sins; and\u00a0he shall lay them on the head of the goat and send it away into the\u00a0wilderness by the hand of a man who stands in readiness. And the goat\u00a0shall bear on itself all their iniquities to a solitary land; and he shall release\u00a0the goat in the wilderness (Lev. 16:20\u201322).<\/p><\/blockquote>\n
In this ceremonial act the sins of the people were imputed to the goat.\u00a0It was led into the wilderness to depict the fact that the guilt of the sins of\u00a0the people had been removed from them, \u2018As far as the east is from the\u00a0west\u2019 (Psa. 103:12).<\/p>\n
Now, for someone to be a fit substitute, an appropriate relationship\u00a0must exist between the substitute and that for which it is substituted. The\u00a0blood of bulls and goats could not atone for man\u2019s sin \u2013 the substitute for\u00a0a human being had to be a man. It was for this reason that the Son of God\u00a0became a man.<\/p>\n
Jesus Christ, being a man, is the suitable sacrifice. Moreover, he is also\u00a0the only sufficient sacrifice. For the death of a mere man could not satisfy\u00a0infinite wrath nor bring everlasting salvation. Thus, being the God-man,\u00a0he made infinite and eternal satisfaction (Westminster Larger Catechism\u00a0<\/em>38\u201340). Christ was the expiatory sacrifice who purged our sins (Heb. 9:14,\u00a028). He was appointed by God to be the vicarious representative of his\u00a0people. Isaiah 53: 4\u201310 pictures him as crushed and destroyed for the sins\u00a0of his people. Moreover, our sin was imputed to him as our representative\u00a0(Gal. 3:13; 2 Cor. 5:21).<\/p>\n
Christ, the Propitiation for Our Sins<\/h3>\n
The second concept is propitiation. To propitiate someone is to remove\u00a0his anger by satisfying justice. The concept is closely related to the\u00a0sacrificial work of Christ, but has a different end in view. As expiation purges from sin and guilt, propitiation deals with the satisfaction of God\u2019s\u00a0wrath and justice. Many despise the concept of propitiation, thinking that\u00a0it suggests a God who has uncontrollable fury, which is inconsistent with\u00a0God\u2019s love.<\/p>\n
Wrath in God, however, is his settled, holy disposition toward sinners.\u00a0His justice demands their execution. He hates them as well as their sins.<\/p>\n
Moreover, there is no disjunction between love and propitiation. John\u00a0writes, \u2018In this is love, not that we loved God, but that He loved us and\u00a0sent His Son to be the propitiation for our sins\u2019 (1 John 4:10). God loved\u00a0some objects of his wrath (Eph. 2:3) so much that he gave his own Son to\u00a0be the sacrifice for their sins.<\/p>\n
As the Old Testament sacrifices picture the expiatory nature of Christ\u2019s\u00a0work, they also depict the propitiatory nature of his work. The cover of the\u00a0Ark of the Covenant, which the Priest sprinkled with blood on the Day of\u00a0Atonement, was called the propitiatory seat, signifying that the sacrifice\u00a0removed God\u2019s wrath.<\/p>\n
The New Testament writers describe the atoning work of Christ as\u00a0propitiation (1 John 1:2, 4; 4:10; Heb. 2:17). In Romans 3:24 and the\u00a0following verses Paul teaches that God justifies us on the basis of the\u00a0propitiatory sacrifice of Christ:<\/p>\n
Being justified as a gift by His grace through the redemption which is in\u00a0Christ Jesus: whom God displayed publicly as a propitiation in His blood\u00a0through faith. This was to demonstrate His righteousness, because in the\u00a0forbearance of God He passed over the sins previously committed; for the\u00a0demonstration, I say, of His righteousness at the present time, that He\u00a0might be just and the justifier of the one who has faith in Jesus.<\/p><\/blockquote>\n
On the cross of Calvary, Christ bore the full stroke of God\u2019s wrath\u00a0(Matt. 27:46).<\/p>\n
Christ Makes Reconciliation<\/h3>\n
The third concept is reconciliation. The meaning of this word lies close\u00a0to the biblical idea of propitiation. The sinner is alienated from God\u00a0and is looked upon as God\u2019s enemy (Isa. 59:2). Reconciliation is the\u00a0divine provision for the removal of that alienation and for the reestablishment\u00a0of harmony, peace, friendship, and fellowship between God and the sinner.<\/p>\n
This notion is depicted in the peace offerings of the Old Testament, in\u00a0which the worshipper ate the flesh of the offering (Lev. 7:15 and the\u00a0following verses). By this act God demonstrated that the worshipper was in\u00a0communion with him. Two New Testament passages particularly teach\u00a0about reconciliation: Romans 5:8\u201311 and 2 Corinthians 5:18\u201319. We will\u00a0look at 2 Corinthians 5:18:<\/p>\n
Now all these things are from God, who reconciled us to Himself through\u00a0Christ, and gave us the ministry of reconciliation, namely, that God was\u00a0in Christ, reconciling the world to Himself, not counting their trespasses\u00a0against them, and He has committed to us the word of reconciliation.<\/p>\n
Paul views reconciliation as accomplished by the finished work of\u00a0Christ. Because of that work, God does not count trespasses against those\u00a0reconciled to him. The emphasis here is upon God\u2019s enmity toward us\u00a0being removed. Even though we are commanded to be reconciled to God,\u00a0this language always refers to the removal of the enmity of the one to\u00a0whom we are to be reconciled. Thus it is not our antipathy toward God\u00a0that is dealt with in the work of reconciliation, but God\u2019s enmity against\u00a0us. Every time we celebrate the Lord\u2019s Supper, God declares that this\u00a0reconciliation has fully been accomplished by the Lord Jesus Christ.<\/p>\n
Christ Our Redeemer<\/h3>\n
The fourth concept is redemption. Redemption views the atonement from\u00a0the perspective of a payment made to God. Redemption views Christ\u2019s\u00a0work as a ransom by which the bondage of sin is removed and the lost\u00a0inheritance is restored. Jesus says in Matthew 20:28 that he came to give\u00a0his life a ransom, and Paul in Acts 20:28 refers to the church purchased\u00a0(redeemed by the blood of God).<\/p>\n
In the Old Testament two basic ideas were attached to the idea of\u00a0redeem, ransom and redemption. The first is deliverance from punishment.<\/p>\n
In Exodus 21:30 the man who was liable to death, because he carelessly\u00a0allowed his dangerous ox to gore someone to death, could be delivered\u00a0from the death penalty by paying a ransom: \u2018If a ransom is demanded of\u00a0him, then he shall give for the redemption of his life whatever is demanded\u00a0of him.\u2019 Paul applies this to Christ in Galatians 3:13, \u2018Christ redeemed us\u00a0from the curse of the Law, having become a curse for us \u2013 for it is written,\u00a0\u201cCursed is everyone who hangs on a tree.\u201d\u2019<\/p>\n
That ransom to God is made clear in Revelation 5:9. \u2018Worthy art Thou\u00a0to take the book, and to break its seals; for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and\u00a0people and nation.\u2019<\/p>\n
The second aspect of redemption is the restoration of inheritance. In\u00a0Leviticus 25:25, a kinsman-redeemer could pay a family debt, restore the\u00a0land, and raise up an heir (as in the case of Boaz and Ruth). In Galatians\u00a04:5\u20137 Paul applies redemption to our adoption:<\/p>\n
In order that He might redeem those who were under the Law, that we\u00a0might receive the adoption as sons . . . Therefore you are no longer a slave,\u00a0but a son; and if a son than an heir through God.<\/p><\/blockquote>\n
Adam not only plunged us into the morass of guilt and corruption, but\u00a0he lost also the family farm. Our inheritance as sons of God was forfeited.<\/p>\n
Christ paid the debt of our sin so that God could restore the right and privileges of adoption. Christ, therefore, by his active and passive obedience,\u00a0fulfilled the Father\u2019s commandment. In his suffering he accomplished four\u00a0things: expiation, propitiation, reconciliation, and redemption. Through his\u00a0work he fully accomplished salvation.<\/p>\n
Moreover, in John 10:17\u201318, Jesus says he also has \u2018authority to take it\u00a0(His life) up again\u2019. The resurrection is the great proof that God has accepted\u00a0the work of Christ on behalf of sinners. If Christ had remained under the\u00a0power of death, he would have been rejected by God. His enemies would have been correct. But, on the third day, he was raised. By the resurrection\u00a0God vindicated his Son; the Father declared that he accepted the Son and his\u00a0work (Rom. 1:4).<\/p>\n
When Christ accomplished redemption he was working out God\u2019s eternal\u00a0plan of salvation. Thus the work of God could not fail; all whom the Father\u00a0gave to the Son, the Son redeemed perfectly and fully. Only divine wisdom\u00a0could have devised a plan for the salvation of sinners that enabled God to be\u00a0just, while justifying sinners.<\/p>\n
\nThis article first appeared in the March 2004 edition of the\u00a0Banner of Truth\u00a0<\/em>Magazine.<\/p>\n","protected":false},"excerpt":{"rendered":"
In John 10:17\u201318, Jesus teaches the relation between God\u2019s eternal\u00a0decree to save and Christ\u2019s work on earth: \u2018For this reason the Father\u00a0loves Me, because I lay down My life that I may take it again. No one has\u00a0taken it away from Me, but I lay it down on My own initiative. I have\u00a0authority to lay […]<\/p>\n","protected":false},"author":11,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"resource-author":[7695],"topic":[6166],"class_list":["post-33986","post","type-post","status-publish","format-standard","hentry","category-articles","resource-author-pipa-joseph","topic-redemptive-history"],"yoast_head":"\n
The Atonement: An Eternal Perspective and a Historical Work - Banner of Truth UK<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Atonement: An Eternal Perspective and a Historical Work\" \/>\n<meta property=\"og:description\" content=\"In John 10:17\u201318, Jesus teaches the relation between God\u2019s eternal\u00a0decree to save and Christ\u2019s work on earth: \u2018For this reason the Father\u00a0loves Me, because I lay down My life that I may take it again. No one has\u00a0taken it away from Me, but I lay it down on My own initiative. 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No one has\u00a0taken it away from Me, but I lay it down on My own initiative. 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