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The Death of Christ

1Ti 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;
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The Death of Christ

Postby Itiswrittenkjv1611 » Thu Nov 03, 2016 2:19 pm



Christianity is a religion of atonement distinctively. The elimination of the doctrine of the death of Christ from the religion that bears His name would mean the surrender of its uniqueness and claim to be the only true religion, the supreme and final revelation from God to the sons of men. It is its redemption feature that distinguishes Christianity from any and all other religions. If you surrender this distinctive Christian doctrine from its creed, then this supreme religion is brought down to the level of many other prevailing religious systems. Christianity is not merely a system of ethics; it is the history of redemption through Jesus Christ, the personal Redeemer.


The atonement is so closely related to Jesus Christ, so allied to His work, as set forth in the Scriptures, that it is absolutely inseparable from it. Christ was not primarily a religious teacher, a philanthropist, an ethical example; He was all these, yea, and much more -- He was first and foremost the world's Saviour and Redeemer. Other great men have been valued for their lives; He, above all, for His death, around which God and man are reconciled. The Cross is the magnet which sends the electric current through the telegraph between earth and heaven, and makes both Testaments thrill, through the ages of the past and future, with living, harmonious, and saving truth. Other men have said: "If I could only live, I would establish and perpetuate an empire." The Christ of Galilee said: "My death shall do it." Let us understand that the power of Christianity lies, not in hazy indefiniteness, not in shadowy forms, not so much even in definite truths and doctrines, but in the truth, and in the doctrine of Christ crucified and risen from the dead. Unless Christianity be more tnan ethical, it is not, nor can it really be ethical at all. It is redemptive, dynamic through that redemption, and ethical withal.


It is not putting the matter too strongly when we say that the incarnation was for the purpose of the atonement. At least this seems to be the testimony of the Scriptures. Jesus Christ partook of flesh and blood in order that He might die (Heb.2:14). "He was manifested to take away our sins" (1 John 3:5). Christ came into this world to give His life a ransom for many (Matt.20:28). The very purpose of the entire coming of Christ into the word, in all its varying aspects, was that, by assuming a nature like unto our own, He might offer up His life as a sacrifice for the sins of men. The faith of the atonement presupposes the faith of the incarnation. So close have been the relation of these two fundamental doctrines that their relation is one of the great questions which have divided men in their opinions in the matter: which is primary and which secondary; which is to be regarded as the most necessary to man's salvation, as the primary and the highest fact in the history of God's dealings with man. The atonement naturally arises out of the incarnation so that the Son of God could not appear in our nature without undertaking such a work as the word atonement denotes. The incarnation is a pledge and anticipation of the work of atonement. The incarnation is most certainly the declaration of a purpose on the part of God to save the world. But how was the world to be saved if not through the atonement?


It was the claim of Jesus, in His conversation with the two disciples on the way to Emmaus, that Moses, and all the prophets, indeed, all the Scriptures, dealt with the subject of His death (Luke 24:27, 44). That the death of Christ was the one great subject into which the Old Testament prophets searched deeply is clear from 1 Pet.1:11, 12. The atonement is the scarlet cord running through every page in the entire Bible. Cut the Bible anywhere, and it bleeds; it is red with redemption truth. It is said that one out of every forty-four verses in the New Testament deals with this theme, and that the death of Christ is mentioned in all one hundred and seventy-five times. When you add to these figures the typical and symbolical teaching of the Old Testament some idea is gained as to the important place which this doctrine occupies in the sacred Scriptures.


Paul says: "I delivered unto you first of all (i.e., first in order; the first plank in the Gospel platform; the truth of primary importance) . . . that Christ died for our sins" (1 Cor.15:1-3). There can be no Gospel story, message or preaching without the story of the death of Christ as the Redeemer of men.


Moses and Elias, the heavenly visitors to this earth, conversed about it (Luke 9:30, 31), even though Peter was ashamed of the same truth (Matt.16:21-25). The theme of the song of the redeemed in heaven is that of Christ's death (Rev.5:8-12).


The Scriptures set forth the death of Jesus Christ in a four-fold way:

AS A RANSOM. Matt.20:28; 1 Pet. l;18; 1 Tim.2:6; Gal.3:13.

The meaning of a ransom is clearly set forth in Lev.25:47-49: To deliver a thing or person by paying a price; to buy back a person or thing by paying the price for which it is held in captivity. So sin is like a slave market in which sinners are "sold under sin" (Rom.7:14); souls are under sentence of death (Ezek.18:4). Christ, by His death, buys sinners out of the market, thereby indicating complete deliverance from the service of sin. He looses the bonds, sets the prisoners free, by paying a price -- that price being His own precious blood.

To whom this ransom is paid is a debatable question: whether to Satan for his captives, or to eternal and necessary holiness, to the divine law, to the claims of God who is by His nature the holy Lawgiver. The latter, referring to God and His holiness, is probably preferable.

Christ redeemed us from the curse of a broken law by Himself being made a curse for us. His death was the ransom price paid for our deliverance.

A PROPITIATION. Rom.3:25; 1 John 2:2; Heb.2:17 (R. V.).

Christ is the propitiation for our sins; He is set forth by God to be a propitiation through His blood.

Propitiation means mercy-seat, or covering. The mercy-seat covering the ark of the covenant was called propitiation (Exod.25:22; Heb.9:5.) It is that by which God covers, overlooks, and pardons the penitent and believing sinner because of Christ's death. Propitiation furnishes a ground on the basis of which God could set forth His righteousness, and yet pardon sinful men, Rom.3:25, 26; Heb.9:15. Christ Himself is the propitiatory sacrifice, 1 John 2:2. The death of Jesus Christ is set forth as the ground on which a righteous God can pardon a guilty and sinful race without in any way compromising His righteousness.

AS A RECONCILIATION. Rom.5:10; 2 Cor.5:18, 19; Eph.2:16; Col.1:20.

We are reconciled to God by the death of His Son, by His Cross, and by the blood of His Cross -- that is the message of these scriptures.

Reconciliation has two sides; active and passive. In the active sense we may look upon Christ's death as removing the enmity existing between God and man, and which had hitherto been a barrier to fellowship (see the above quoted texts). This state of existing enmity is set forth in such scriptures as Rom.8:7 -- "Because the carnal mind is enmity against God." Also Eph.2:15; Jas.4:4. In the passive sense of the word it may indicate the change of attitude on the part of man toward God, this change being wrought in the heart of man by a vision of the Cross of Christ; a change from enmity to friendship thus taking place, cf.2 Cor.5:20. It is probably better to state the case thus: God is propitiated, and the sinner is reconciled (2 Cor.5:18-20).

AS A SUBSTITUTION. Isa.53:6; 1 Pet.2:24, 3:18; 2 Cor.5:21.

The story of the passover lamb (Exod.12), with 1 Cor.5:7, illustrates the meaning of substitution as here used: one life given in the stead of another. "The Lord hath laid on him the iniquity of us all." God made Christ, who knew no sin, to be sin for us. Christ Himself bore our sins in His own body on the tree -- this is substitution. Christ died in our place, bore our sins, paid the penalty due our sins; and all this, not by force, but willingly (John 10:17, 18). The idea of substitution is well illustrated by the nature of the preposition used in connection with this phase of Christ's death: In Matt.80-28 Christ is said to give His life a ransom for all (also 1 Tim.2:6). That this preposition means instead of is clear from its use in Matt.2:22 -- "Archelaus did reign in the room (or in the stead) of his father, Herod." Also in Luke 11:11 -- "Will he for a fish give him a serpent?" (See Heb.12:2, 16.) Substitution, then, as used here means this: That something happened to Christ, and because it happened to Christ, it need not happen to us. Christ died for our sins; we need not die for them if we accept His sacrifice. For further illustrations, see Gen.22:13; God providing a ram instead of Isaac; also Barabbas freed and Christ bearing his cross and taking his place.

Upon a life I did not live;
Upon a death I did not die;
Upon another's death, another's life,
I risk my soul eternally.


There are certain so called modern views of the atonement which it may be well to examine briefly, if only to show how unscriptural they are. That the modern mind fails to see in the doctrine of the atonement what the orthodox faith has held for centuries to be the truth of God regarding this fundamental Christian doctrine, there is certainly no doubt. To some minds today the death of Jesus Christ was but the death of a martyr, counted in the same category as the death of John Huss or Savonarola. Or perchance Christ's death was an exhibition to a sinful world of God's wondrous love. Or it may be that Christ, in His suffering of death, remains forever the sublime example of adherence to principles of righteousness and truth, even to the point of death. Or, again, Calvary may be an episode in God's government of the world. God, being holy, deemed it necessary to show to the world His hatred of sin, and so His wrath fell on Christ. The modern mind does not consider Christ's death as in any sense vicarious, or substitutionary. Indeed, it fails to see the justice as well as the need or possibility of one man, and He so innocent, suffering for the sins of the whole race -- past, present and future. Every man must bear the penalty of his own sin, so we are told; from that there is no escape, unless, and it is fervently hoped and confidently expected, that God, whose wondrous love surpasses all human conception, should, as He doubtless will, overlook the eternal consequences of man's sin because of the great love wherewith He loves the race. The love of God is the hope of the race's redemption.

What shall the Christian church say to these things, and what shall be her reply? To the Word of God must the church resort for her weapons in this warfare. If the so called modern mind and its doctrinal views agree with the Scriptures, then the Christian church may allow herself to be influenced by the spirit of the age. But if the modern mind and the Scriptures do not agree in their results, then the church of Christ must part company with the modern mind. Here are some of the modern theories of the atonement:


Briefly stated, this is the theory: The Cross was something unforeseen in the life of Christ. Calvary was not in the plan of God for His Son. Christ's death was an accident, as unforeseen and unexpected as the death of any other martyr was unforeseen and unexpected.

To this we reply: Jesus was conscious all the time of His forthcoming death. He foretold it again and again. He was always conscious of the plots against His life. This truth is corroborated by the following scriptures: Matt.16-21; Mark 9:30-32; Matt.20:17-19; Luke 18:31-34; Matt, 20:28; 26:2, 6, 24, 39-42; Luke 22:19, 20. Further, in John 10:17, 18 we have words which distinctly contradict this false theory: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."

In addition to this we may make mention of the many, many references and prophecies of the Old Testament to the fact of Christ's death. Then there is Christ's own testimony to the fact of His death being predicted and foretold by the prophets (Luke 24:26, 27, 44). See also Isa.53; Psa.22; 69.


It is as follows: Christ's death was similar in kind to that of John Huss, or Polycarp, or any other noble man who has given up his life as a sacrifice for a principle and for truth.

To this we reply: Then Christ should have so declared Himself. Paul should have said so. That word was used for other Christian deaths, why not for Christ's? Then there is no mystery about the atonement, and the wonder is that Paul should have said anything about the mystery. Further, if Christ died as a martyr He might, at least, have had the same comforting presence of God afforded other martyrs in the hour of their death. Why should He be God-forsaken in that crucial hour? Is it right that God should make the holiest man in all the ages the greatest sufferer, if that man were but a martyr? When you recall the shrinking of Gethsemane, could you really -- and we say it reverently -- call Jesus as brave a man facing death as many another martyr has been? Why should Christ's soul be filled with anguish (Luke 22:39-46), while Paul the Apostle was exultant with joy (Phil.1:23)? Stephen died a martyr's death, but Paul never preached forgiveness through the death of Stephen. Such a view of Christ's death may beget martyrs, but it can never save sinners.


Christ's death has an influence upon mankind for moral improvement. The example of His suffering ought to soften human hearts, and help a man to reform, repent, and better his condition. So God grants pardon and forgiveness on simple repentance and reformation. In the same way a drunkard might call a man his saviour by whose influence he was induced to become sober and industrious. But did the sight of His suffering move the Jews to repentance? Does it move men today? Such a view of Christ's death does not deal with the question with which it is always connected, viz., the question of sin.


This means that the benevolence of God requires that He should make an example of suffering in Christ in order to exhibit to man that sin is displeasing in His sight. God's government of the world necessitates that He show His wrath against sin.

True, but we reply: Why do we need an incarnation for the manifestation of that purpose? Why not make a guilty, and not an absolutely innocent and guileless man such an example of God's displeasure upon sin? Were there not men enough in existence? Why create a new being for such a purpose?


He died to show men how much God loved them. Men ever after would know the feeling of the heart of God toward them.

True, the death of Christ did show the great love of God for fallen man. But men did not need such a sacrifice to know that God loved them. They knew that before Christ came. The Old Testament is full of the love of God. Read Psalm 103. The Scriptures which speak of God's love as being manifested in the gift of His Son, tell us also of another reason why He gave His Son: "That whosoever believeth in him should not perish, but have everlasting life" (John 3:16); "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1 John 4:10).

We believe that Christ's Cross reveals the love of God, and that throughout all these ages men have been bowed in penitence as they have caught a vision of the One who hung thereon. But if you were to question the multitudes that have believed in God because of the Cross, you would find that what moved them to repentance was not merely, if at all, certainly not primarily, that the Cross revealed the love of God in a supreme way, but the fact that there at that Cross God had dealt with the great and awful fact of sin, that the Cross had forever removed it.

"I examine all these views, beautiful as some of them are, appealing to the pride of man, but which leave out all thought of vicarious atonement, and say, 'But what shall be done with my sin? Who shall put it away? Where is its sacrifice? If without shedding of blood there is no remission of sin, where is the shed blood?' These views are neat, measurable, occasionally pathetic, and frequently beautiful, but they do not include the agony of the whole occasion and situation. They are aspect theories, partial conceptions. They do not take in the whole temple from its foundation to its roof. No man must set up his judgment against that of another man in a dogmatic way, but he may, yea, he must, allow his heart to speak through his judgment; and in view of this liberty, I venture to say that all these theories of the atonement are as nothing, most certainly shallow and incomplete to me . . . . As I speak now, at this very moment, I feel that the Christ on the Cross is doing something for me, that His death is my life, His atonement my pardon, His crucifixion the satisfaction for my sin, that from Calvary, that place of a skull, my flowers of peace and joy blossom forth, and that in the Cross of Christ I glory." -- Joseph Parker.


The necessity of the atonement lay in a twofold fact: The holiness of God, and the sinfulness of man. The doctrine of the atonement is a related subject, and it cannot be properly understood unless it is viewed as such. It is related to certain conditions existing between God and man -- a condition and relation which has been affected by sin. It is necessary, therefore, to know this relation and how it has been affected by sin. This relation between God and man is a personal one. No other construction can legitimately be put upon the passages setting forth this relationship. "Thou has searched me, and known me." "I am continually withThee." It is, moreover, an ethical relationship, and that which is ethical is at the same time personal and universal, that is to say, that God's dealings with mankind are expressed in a moral constitution of universal and eternal validity. These relationships are disordered by sin. No matter how sin came to be here we are morally conscious, by the testimony of a bad conscience, that we are guilty, and that our sin is not merely a matter of personal guilt but a violation of a universal moral law.


We should carefully note the emphasis laid upon the doctrine of God's holiness in the Old Testament (see under Attributes of God, p.37). The Levitical law, the laws of clean and unclean, the tabernacle and the temple with its outer court, its holy and most holy place, the priestly order and the high priest, the bounds set around Mt. Sinai, things and persons that might not be touched without causing defilement, sacred times and seasons, these, and much more, speak in unmistakable terms of the holiness of God. We are thus taught that if sinful man is to approach unto God, it must be through the blood of atonement. The holiness of God demands that before the sinner can approach unto and have communion with Him, some means of propitiation must be provided. This means of approach is set forth in the shed blood.


Light and erroneous views of the atonement come from light and erroneous views of sin. If sin is regarded as merely an offence against man, a weakness of human nature, a mere disease, rather than as rebellion, transgression, and enmity against God, and therefore something condemning and punishable, we shall not, of course, see any necessity for the atonement. We must see sin as the Bible depicts it, as something which brings wrath, condemnation, and eternal ruin in its train. We must see it as guilt that needs expiation. We must see sin as God sees it before we can denounce it as God denounces it. We confess sin today in such light and easy terms that it has almost lost its terror.

In view of these two thoughts, the holiness of God and the sinfulness of man, the question naturally arises: How is the mercy of God to be manifested so that His holiness will not be compromised by His assuming a merciful attitude towards sinful men in the granting of forgiveness, pardon, justification? The answer is: The only way in which this can be done is by means of the atonement.


We may add this third thought to the two already mentioned. There is a sense in which the atonement was necessary in order to the fulfillment of the predictions of the Old Testament -- predictions inseparable from the person and work of the Messiah. If Jesus Christ were the true Messiah, then these predictions regarding His sufferings and death must be fulfilled in Him (Luke 24:25-27, 44; Isa.53; Psa.22; 69).


Was the death of Jesus Christ for all mankind -- for every human being in the world, or for man actually and ultimately regenerate only -- the chosen Church? Was it for all mankind, irrespective of their relation to Jesus Christ, or must we limit the actual benefits of the atonement to those who are spiritually united to Christ by faith? That the death of Christ is intended to benefit all mankind seems clear from the following scriptures: Isa.53:6; 1 Tim.2:6; 1 John 2:2, cf.2 Cor.5:19; Rom.14:15; 1 Cor.8:11. The scriptures, which to some seem to limit the effects of the atonement, are John 10:15, cf. vv 26, 29; Eph.5:25-27.

Certain it is that the doctrine of the atonement is presented in the Scriptures as competent to procure and secure salvation for all. Indeed, not only competent but efficacious to do this very thing. It might seem that there is an apparent contradiction in the above-named scriptures. The atonement, in its actual issue, should realize and actualize the eternal purpose of God, the which is set forth as a desire that all men should be saved and come to a saving knowledge of the truth as it is in Jesus Christ. This is testified to be the general and universal invitation of the Scriptures to partake of the blessings of Christ's death. Thus the offer of the Gospel to all is not a pretence but a reality on the part of God. The divine willingness that all men should share the benefits of the atonement is all-inclusive, and really means what is offered. Yet on the other hand, we can not overlook the fact that, from another point of view the effects of the atonement -- shall we say thepurpose of the atonement? -- seems to be limited to the sphere of the the true Church, so that only those who are really united to Christ by faith actually share in the merits of the atonement. Let us put it this way: "The atonement is sufficient for all; it is efficient for those who believe in Christ." The atonement itself, so far as it lays the basis for the redemptive dealing of God with all men, is unlimited; the application of the atonement is limited to those who actually believe in Christ. He is the Saviour of all men potentially (1 Tim.1:15); of believers alone effectually (1 Tim.4:10). The atonement is limited only by men's unbelief.


The Scriptures set forth this fact in the following statements: "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John 2:2). Christ's death was the ground on which God, who is absolutely holy, could deal with the whole race of men in mercy, and pardon their sins.

John 1:29 -- "Behold the Lamb of God, which taketh away the sin of the world." Not the sin of a few individuals, or of an elect race, like Israel, but the sin of the whole world. This was a striking truth to reveal to a Jew.

1 Tim.2:6 -- "Who gave himself a ransom for all, to be testified in due time." It is for this reason, as the context of this passage shows, that we may pray for all men. If all men were not capable of being saved, how then could we pray to that end?


This is but a detailed statement of the fact that He died for the whole world. Not a single individual man, woman, or child is excluded from the blessings offered in the atonement.

Heb.2:9 -- "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man." Leo the Great (461) affirmed that "So precious is the shedding of Christ's blood for the unjust, that if the whole universe of captives would believe in the Redeemer, no chain of the devil could hold them." General Booth once said: "Friends, Jesus shed His precious blood to pay the price of salvation, and bought from God enough salvation to go around."


Sinners of all sorts, degrees, and conditions may have a share in the redemptive work of Christ. Greece invited only the cultured, Rome sought only the strong, Judea bid for the religious only. Jesus Christ bids all those that are weary and heavy-hearted and over-burdened to come to Him (Matt.11:28).

Rom.5:6-10 -- "Christ died for the ungodly...While we were yet sinners, Christ died for us...When we were enemies, we were reconciled to God by the death of His Son." 1 Pet.3:18 -- "For Christ also hath once suffered for sins, the just for the unjust." Christ died for sinners -- those in open opposition to God; for theunjust -- those who openly violate God's laws; for the ungodly -- those who violently and brazenly refuse to pay their dues of prayer, worship, and service to God; for enemies -- those who are constantly fighting God and His cause. For all of these Christ died.

1 Tim.1:15 -- "Christ Jesus came into the world to save sinners; of whom I am chief." Paul was ablasphemer, a persecutor, injurious (v.13), a murderer (Acts 22 and 26), yet God saved him; he was included in the atonement. Note also that it is in this very connection that the apostle declares that the reason God saved him was in order that his salvation might be a pattern, or an encouragement to other great sinners, that God could and would save them, if they desired Him to do so.


There is a peculiar sense in which it may be said that Christ's death is for the Church, His body, the company of those who believe in Him. There is a sense in which it is perfectly true that Christ's death avails only for those who believe in Him; so in that sense it can be said that He died for the Church more particularly. He is "the Saviour of all men, specially of those that believe" (1 Tim.4:10). Herein lies the truth that is contained in the theory of a limited atonement.

Eph.5:25-27 -- "Christ also loved the church, and gave himself for it." Not for any one particular denomination; not for any one organization within any four walls; but for all those whom He calls to Himself and who follow Him here.

Gal.2:20 -- "The Son of God, who loved me, and gave himself for me." Here the individual member of the Church, the body of Christ, is specifically mentioned as being included in the efficacy of the atonement. When Luther first realized this particular phase of the atonement, he was found sobbing beneath a crucifix, and moaning: "Mein Gott, Mein Gott, Fur Mich! Fur Mich!"

1 Cor.8:11 -- "And through thy knowledge shall the weak brother perish, for whom Christ died?" Also Rom.14:15. Note the connection in which this truth is taught. If Christ was willing to die for the weak brother -- whom we, perchance, sneer at for his conscientious scruples -- we ought to be willing to deny ourselves of some habit for his sake.

How all-inclusive, all-comprehensive, far-reaching is the death of Christ in its effects! Not a few, but many shall be saved. He gave his life a ransom for many. God's purposes in the atonement shall not be frustrated. Christ shall see of the travail of His soul, and shall be satisfied. Many shall come from the north, the south, the east and the west and sit down in the kingdom. In that great day it will be seen (Rev.7:9-15).



Just as the material universe was in some mysterious manner affected by the fall of man (Rom.8:19-23, R. V.), so also is it affected by the death of Jesus Christ, which is intended to neutralize the effect of sin upon the creation. There is a cosmical effect in the atonement. The Christ of Paid is larger than the second Adam -- the Head of a new humanity; He is also the center of a universe which revolves around Him, and is in some mysterious way reconciled by His death. Just how this takes place we may not be able definitely to explain.

Col.1:20 -- "And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." Some day there shall be a new heaven and a new earth, wherein dwelleth righteousness (2 Pet.3:13). See also Heb.9:23, 24; Isa.11 and 35.


The Enmity Existing Between God and Man is Removed:

Rom.5:10; Col.1:20-22. For explanation, see under Scriptural Definition of the Atonement ((II.3, p.72). The ground of enmity between God and man -- whether in the active or passive sense of reconciliation -- is removed by Christ's death. The world of mankind is, through the atonement, reconciled to God.

A Propitiation for the World's Sin Has Been Provided:

1 John 2:2; 4:10. See under Propitiation (II.2, p.71). The propitiation reaches as far as does the sin.

Satan's Power Over the Race Has Been Neutralized:

John 12:31, 32 -- "Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me." Also John 16:9, 10; Col.2:10. The lifting up of Christ on the Cross meant the casting down of Satan. Satan no longer holds undisputed sway over the sons of men. The power of darkness has been broken. Man need no longer be the slave of sin and Satan.

The Question of the World's Sin is Settled:

It need no longer stand as a barrier between God and man. Strictly speaking, it is not now so much of a sinquestion as it is a Son question; not, What shall be done with my sin? but, What shall I do with Jesus, which is called Christ? The sins of the Old Testament saints, which during all the centuries had been held, as it were, in abeyance, were put away at the Cross (Rom.3:25, 26). Sins present and future were also dealt with at the Cross. By the sacrifice of Himself, Christ forever put away sin (Heb.9:26).

The Claims of a Broken Law Have Been Met, and the Curse Resting upon Man Because of a Broken Law Removed.

Col.2:14 -- "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." Thus every claim of the holy law of God, which sinful man had violated, had been met.

Gal.3:13 -- "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree." (See v.10 for the description of the curse.) The wages of sin, and the curse of sin, is death. Christ by His death on the Cross, paid that debt, and removed that curse.

Justification, Adoption, Sanctification, Access to God, an Inheritance, and the Removal of All Fear of Death -- All This is Included in the Effect of the Death of Christ in the Behalf of the Believer.

Rom.5:9; Gal.4:3-5; Heb.10:10; 10:19, 20; 9:15; 2:14, 15. How comforting, how strengthening, how inspiring are these wonderful aspects of the effects of the death of our Lord and Saviour, Jesus Christ!


See under above. The devil must submit to the victory of Christ. The dominion of Satan, so far as the believer in Christ is concerned, is now at an end: his dominion over the disobedient sons of men, too, will soon be at an end. Christ's death was the pronouncement of Satan's doom; it was the loss of his power over men. The power of the devil, while not yet absolutely destroyed, has been neutralized (Heb.2:14). The evil principalities and powers, and Satan himself, did their worst at the Cross, but there they received their deathblow (Col.2:14, 15).


Isaiah 53:8 ; Daniel 9:26 ; Zechariah 13:7

Appointed by God

Isaiah 53:6 Isaiah 53:10 ; Acts 2:23

Necessary for the redemption of man

Luke 24:46 ; Acts 17:3

Acceptable, as a sacrifice to God

Matthew 20:28 ; Ephesians 5:2 ; 1 Thessalonians 5:10

Was voluntary

Isaiah 53:12 ; Matthew 26:53 ; John 10:17 John 10:18

Was undeserved

Isaiah 53:9


Foretold by Christ

Matthew 20:18 Matthew 20:19 ; John 12:32 John 12:33


Numbers 21:8 ; John 3:14


Hebrews 12:2


Galatians 3:13

Exhibited His humility

Philippians 2:8

A stumbling block to Jews

1 Corinthians 1:23

Foolishness to Gentiles

1 Corinthians 1:18 1 Corinthians 1:23

Demanded by the Jews

Matthew 27:22 Matthew 27:23

Inflicted by the Gentiles

Matthew 27:26-35

In the company of malefactors

Isaiah 53:12 ; Matthew 27:38

Accompanied by supernatural signs

Matthew 27:45 Matthew 27:51-53

Emblematical of the death to sin

Romans 6:3-8 ; Galatians 2:20

Commemorated in the ordinance of the Lords supper

Luke 22:19 Luke 22:20 ; 1 Corinthians 11:26-29

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