Tag: Atonement

John 1:29: “The Lamb of God who takes away the sin of the world”

Posted on by Edward Dalcour

The mission of John the Baptist was to proclaim the need for spiritual repentance and the coming Messiah. John the Baptist was the one about which Isaiah prophesied in Isa. 40:3: “A voice cries out, “In the wilderness clear a way for LORD [YHWH]; construct in the desert a road for our God.…” (cf. John 1:23). According to Christ, John the Baptist was the Elijah that was to come prophesied in Mal. 4:5-6 (cf. Matt. 11:14).[1] And John the one who baptized Jesus as recorded in John 1:29-34; Matt. 3:13-17: Mark 1:9-11; and Luke 3:21, 22.

John’s gospel account provides some theological details not found in the synoptics. In John 1:29, we read that Jesus came to John to baptized: “On the next day, John saw Jesus coming toward him and said, ‘Look, the Lamb of God who takes away the sin of the world!’”

 Using a “lamb” for sacrifice was very familiar to the Jews:

  1. Used as a sacrifice at the Passover (Exod. 12:12:1-36).
  2. Lamb was “led to the slaughter” (Isa. 53:7).
  3. A Lamb was used in daily sacrifices (Lev. 14:12-21).

 

Thus, John sees Christ as the Lamb signifying the final and sole infallible “ultimate sacrifice,” which takes away the sin of the world. This concept is found throughout the Apostle John’s writing. This is especially seen in Rev. 5:6-14:  

6  “And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slaughtered. . . . 8 When He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb. . . . 9 And they *sang a new song, saying, ‘Worthy are You to take the scroll and to break its seals; for You were slaughtered, and You purchased people for God with Your blood from every tribe, language, people, and nation. . . . 11 Then I looked, and I heard the voices of many angels around the throne and the living creatures and the elders. . . . 12 saying with a loud voice, ‘Worthy is the Lamb that was slaughtered to receive power, wealth, wisdom, might, honor, glory, and blessing.’ 13 And I heard every created thing which is in heaven, or on the earth, or under the earth, or on the sea, and all the things in them, saying, ‘To Him who sits on the throne and to the Lamb be the blessing, the honor, the glory, and the dominion forever and ever.’ 14 . . . And the elders fell down and worshiped.

A symbolic “Lamb” is frequently used in reference to Christ in two primary ways: As a suffering servant and as a sacrifice.   

  1. The Lamb as the suffering servant. As mentioned, the symbolism is seen and derived from Isa. 53:7: “He was oppressed and afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, and like a sheep that is silent before its shearers. So He did not open His mouth.” Note, this text (Isa. 53:7) is specifically applied to Jesus in Acts 8:32. Also, all the servant-songs occur in the latter section of Isaiah (40-55). The NT links John the Baptist (John 1:23) with the first part of this section of Isaiah (40:3). Jesus is related to the suffering servant in other places in John’s Gospel (John 12:38 and Isa. 53:1).

 

  1. The Lamb as the Passover sacrificial lamb. In the OT, the Passover lamb is actually a real animal. John uses the Passover symbolism of Christ repeatedly in his literature, especially in relationship to the sacrificial death of Christ. Note the following:

I. Jesus was condemned at noon on the Day of Preparation, which was the day before Passover (John 19:14). Thus, Jesus was going to die at the very time the priests would be slaying the lambs in the Temple.

II. Exod. 12:22 indicates that hyssop was used to smear blood on the doorposts in the Passover procedure. Whereas in John 19:29, hyssop was used to give Jesus the wine on a sponge.

III. Exod. 12:46 indicates that the bones of the Passover lamb were not to be broken. Whereas in John 19:36, Jesus’ bones were not broken, which was a fulfillment of Scripture (Ps. 22:16-17).

 

So, in John’s gospel we see both, the Lamb as the suffering servant and as a sacrifice. We see this same reference in Heb. 10:10-14:

10 “By this will, we have been sanctified through the offering of the body of Jesus Christ ephapax [‘once for all time’]. 11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12 but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, 13 waiting from that time onward UNTIL HIS ENEMIES ARE MADE A FOOTSTOOL FOR HIS FEET. 14 For by one offering He has perfected for all time those who are sanctified”—

Thus, His work was perfectly completed, that is, finished for all time (Tetelestai, John 19:30). As Paul writes in 1 Cor. 5:7: “… For Christ, our Passover lamb, has been sacrificed.”

 

Back to our text, John 1:29: “Look, the Lamb of God who takes away the sin of the world!” It is in this context that Christ – “Removes, takes away the sin of the world.” 

The term “takes away” (NASB) is from the Greek verb, airō, which carries the basic meaning of “to raise from the ground, take up, lift up.” Note the following exegetical points:

  1. Grammatical. The verb here is a present tense participle and it’s articular (i.e., has the article, “the”)— ho airōn, literally, “the One taking away.” The present tense action, indicates a literal non-figurative taking away, raising up, removal of sin by the atoning sacrifice of Christ—not He will take away the sin, but rather He is the one taking away the sin—which is then applied to the sinner at faith. The atonement and thus, the removal of sin and the wrath due to us because of sin is a definite action completed at the cross.

 

  1. Lexical. The first century Koinē Greek meaning of the verb in this passage is “to bear away what has been raised, carry off; to move from its place. . . . to remove the guilt and punishment of sin by expiation, or to cause that sin be neither imputed nor punished” (Thayer)[2]; to “carry away, remove (to move from one place to another)” (BDAG).[3] Additionally, the verb appears ninety-seven times in the Greek NT (NA28). In every single place, the verb denotes a literal removing or taking something away. Only in one place (1 Cor. 6:15) is it used figuratively.

 

Therefore, due to the meaning and tense of the verb, one cannot legitimately impose a universal meaning upon the term “world” (kosmos). The present tense action of the verb (an actual “taking away”), and John’s own soteriology (cf. John 1:13; 3:15-17; 6:37-39, 10:15; 1 John 2:1-2) would prevent this pretext.   

Universalists and Inclusivists. Because of the semantic import and tense of the verb, Universalists and Inclusivists will appeal John 1:29 to teach that all men in “the world” will be saved regardless if they believe in Christ or not. They will interpret the verb airō (“takes away”) here properly (i.e., a literal, not hypothetical, removal of sin); yet improperly interpret the term “world” to mean “all men” inclusively, without exception. Thus, the Universalistic/Inclusivistic depends on an unbiblical pretext assuming that the term “world” carries a universal meaning here—namely, every single person universally will have their sin taken away.                                 

However, note the hermeneutical (interpretative technique) error they make: Both Universalists and Inclusivists do not consider the various meanings of the term kosmos (“world”) how it was normally used in a first century significance. Many times, it was used to denote the world of the Jews and Gentiles. For example, many first century Jews assumed that salvation was for them alone—God’s “chosen” people. So, in John 3:16, Jesus used “world” as a “corrective” to this false notion to Nicodemus, thus, in this sense, ‘For God so loved the Jews, and even the Gentles.’

In the NT, kosmos (“world”) carries a wide range of meanings, depending on the context. Similarly, the Greek adjective pas (“all, every”), can mean “all” or “every” inclusively (e.g., Rom. 3:23; Col. 1:17-17), but others times, it can also mean all kinds, or as many as (Matt. 4:24; or Acts 22:25: “[Ananias to Paul] ‘For you will be a witness for Him to ALL [pas] people of what you have seen and heard.”

Thus, “all” in the sense of all in the region, or “all” kinds of people (kings, rulers, Jews, Gentiles, men women, slaves, free etc.), and not every single person in the world. Kosmos is also similar. In the NT, kosmos has at least eight clearly defined separate meanings defined by its surrounding context: 

  1. Used to signify every single person, Rom. 3:19. 
  1. Used to signify non-believers, John 1:10; 15:18; Rom. 3:6. 
  1. Used signify only believers, John 1:29; 3:17; 6:33; 12:47; 1 Cor. 4:9; 2 Cor. 5:19. 
  1. Used to signify Gentiles in contrast to Jews, Rom. 11:12. 
  1. 5. Used to signify the world system, John 12:31. 
  1. Used to signify the earth, John 13:1; Eph. 1:4. 
  1. Used to signify the universe as a whole, Acts 17:24: “God that made the world and all things therein seeing that He is Lord of heaven and earth.”
  2. Used to signify the known world (not everyone inclusively)—Jews and Gentiles, Rom. 1:8: “First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world.” 

So here in John 1:29, in light of the verb’s meaning as a literal non-figurative sin being “taking away,” removed by the atoning sacrifice of Christ, and the verb being in the present, not future tense, the “world” would be the world of believers. By the blood of Christ, He purchased and removed the sin of men from “every tribe, language, people, and nation” (Rev. 5:9). The world of believers is shown love through the giving of the Son so that they will have eternal life through faith in Him.

Thus, John’s statement here defines the efficacy and intent of the Son’s atoning cross work. “Behold, the Lamb of God, the One taking away the sin of the world,..” both Jews and Gentles—the good news of the gospel!

Notes

[1] Also cf. Matt. 17:11-13; Mark 9:11-13; Luke 1:16-17.

[2] Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament.

[3] Walter Bauer’s, A Greek English Lexicon of the New Testament, 3rd ed., ed. and rev. by Frederick W. Danker (BDAG).

 

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Gospel Definition

Posted on by Edward Dalcour

According to the NT (esp. in Paul) and OT, the gospel is simply the incarnational and atoning work of the Son. The work of man in his faith-act, repentance, obedience, etc. is the “result” and not the substance of the gospel. In other words, the gospel has nothing to do with man, rather, all to do with the Son.

The gospel is not limited to one doctrine, such as election (as many overly zealous, yet unripe, Christians assume), rather, the gospel is the work of the Son consisting of both His Humiliation (incarnational work, life, suffering, death, being buried) and His Exaltation (resurrection, ascension, seated at the right hand of God, second coming).

Paul clearly summarizes his gospel of the Son definition in esp. in such places as Rom. 1:1, 3; 1 Cor. 15:1-4; and 2 Tim. 2:8 (see below). However, in many other places, the apostle provides a positive detailed delineation of the gospel—namely, the Son’s incarnational and cross work, even without using the term “gospel” (cf., Rom. 5:1, 10; 8:32; 9:5; 1 Cor. 2:8; 2 Cor. 8:9; Gal. 3:13; Eph. 5:25; Phil. 2:6-11; Titus 3:5-7 et al.).  

 

The Gospel is the work of God the Son 

 

Rom. 1:1, 3: “the gospel of God. . . . regarding His Son”

1 Cor. 15:1-4 (A.D. 54):

“Now I make known to you, brethren, the gospel [euaggelion] which I preached [euēggelisamēn- aorist ind. of euaggelizō], which also you received in which also you stand, 2 By which also you are saved, if you hold fast the word which I preached [euēggelisamēn– aorist ind.] to you, unless you believed in vain. 3 For I delivered to you as first importance [prōtos] what I also received that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures.”

2 Tim. 2:8: “Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel.” 

 

So Rom. 10:15: “How will they preach unless they are sent? Just as it is written [Isa. 52:7], ‘How beautiful [hwraios, ‘timely’] [are] the feet of those gospelizing [euaggelizomenwn] good things.”

 

 

The Lord’s Supper

Posted on by Edward Dalcour

 

Matthew 26:26-28: “While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, ‘Take, eat; this is My body.’ 27 And when He had taken a cup and given thanks, He gave it to them, saying, ‘Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins.’”

 

In the NT, there are two Sacraments (or Ordinances), water baptism and the Lord’s Supper, both are signs and seals of the covenant of grace. Both are holy and biblically mandated for the church.[1] Jesus Christ first initiated the Lord’s Supper, and in 1 Corinthians 11, Paul provides some important details and instructions. Unfortunately and sadly, in far too many churches, the theological significance and spiritual value of these perpetual and sanctified ordinances have been radically cheapened and biblically mottled. Because of inaccurate teachings, the Lord’s Supper is practiced in a dishonorable and unworthy fashion before God eliciting unfavorable judgments, as we will see.

 

Fundamentally, the Lord’s Supper is (in brief)

  1. A Corporate Church Event. Paul’s instructions for partaking in the Lord’s Supper in 1 Corinthians 11 presupposes that the Lord’s Supper is taken in the church—not in private: “For, in the first place, when you come together as a church. . . .” (1 Cor. 11:18). This, and other reasons, also shows that the Lord’s Supper is clearly restricted to believers who share in Jesus’ atonement as heirs of the “election of grace” (Rom. 11:5).

“Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread, which we break a sharing in the body of Christ? 17 Since there is one bread, we who are many are one body; for we all partake of the one bread” (1 Cor. 10:16-17).

 

  1. A Memorial Ceremony. In 1 Corinthians 11:23-25, Paul describes the Sacrament as a time to remember the glorious and substitutionary atoning cross work: “This is My body, which is for you; do this in remembrance of Me. . . . This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me” (vv. 24-25). The elements (bread and wine) “are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits” (WCF, 27:1).[2] They signify Christ and His benefits—especially in sharing in His body and blood (1 Cor. 10:16).

As seen, the NT church tradition of the Lord’s Supper begins in 1 Corinthians 11:23. Note in verses 24 and 25 that Paul uses the term “remembrance” twice. First, referring to the remembrance of Jesus’ body, and then, the memorial of His blood in the new covenant. This Holy Supper is a memorial of His great and glorious sacrificial cross work. As we will see in the following passages, partaking in the memorial celebration without devotion and solidarity of His atoning sacrifice is partaking in an unworthy manner—“guilty of the body and the blood of the Lord. . . . For this reason many among you are weak and sick, and a number asleep” (vv. 27, 30).

  1. A Proclamation Event. After Paul cites the Lord Jesus in 1 Corinthians 11:23-25, Paul indicates that the Lord’s Supper is a declaration of the sacrificial death of Christ: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Cor. 11:26). 
  1. A Perpetual Event. As cited above, Paul instructs that the Lord’s Supper is to be continuously declared “until He comes.”

 

“Unworthy” Behavior

 There are many Christians today who take the Lord’s Supper in a disrespectful and “unworthy manner.” Similarly to those in the first century, 1 Corinthians 11:18 states: “When you come together as a church, I hear that divisions exist among you; and in part I believe it” and continuing in the following verses:

 19 For there must also be factions among you, so that those who are approved may become evident among you. 20 Therefore when you meet together, it is not to eat the Lord’s Supper, 21 for in your eating each one takes his own supper first; and one is hungry and another is drunk. 22 What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.

Some Corinthians were actually coming for the purpose of merely eating the food and/or drinking the wine to get drunk turning this holy Sacrament into a secular and unholy activity. No wonder Paul equates this kind of disrespect with despising the church.

Earlier, Paul had just expressed the holiness of the Lord’s Supper for the church saying: “Is not the cup of blessing which we bless sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ?” (1 Cor. 10:16).

 

As stated, in 1 Corinthians 11: 27-30, Paul warns of the severe judgment that results from partaking in the Lord’s Supper in an unworthy way. Note that the first word in verse 27 is a Greek conjunction hōste (“therefore”) indicating that Paul is referring to his previous statements beginning in verse 18 regarding the inappropriate behavior at the Lord’s Supper. So, the reference of partaking in the Lord’s Supper in an “unworthy manner” in verse 27 contextually refers back to verses 18-22, where Paul provides a description of what an unworthy Lord’s Supper looks like:

  1. There were divisions and factions existing among them (vv. 18-19),  
  2. They were not waiting for one another, which impeded some from partaking (v. 21), and  
  1. Some were coming to get drunk (v. 21).

Paul sees anyone that takes the Lord’s Supper inappropriately as despising the church (v. 22). They were not partaking in the Lord’s Supper in a reverent and earnest way, that is, in remembrance of the Lord’s sacrifice. In verses 27-28, Paul clearly warns the church, “Whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup.” Again, partaking of the Lord’s Supper in an “unworthy manner” is a sin “guilty of the body and the blood of the Lord” (v. 27).

Since Paul’s command in verse 28 (“But a man must examine himself”) prior to participating. This command is contextually linked to Paul’s definition of taking the Lord’s Supper in an unworthy manner. Therefore, the self-examination involves the participant’s intention and mindset. In other words, is the intention and motivation of the person preparing to take the Lord’s Supper on the memorialization and proclamation of the atoning sacrifice of the Lord Jesus? Any other view of Paul’s commandment of self-examination would be a pretext.

 

This point must be stressed to many Christians (and esp. pastors) who misdefine the “unworthy manner” of taking the holy Sacrament as some other unspecified (out of context) sin such as unconfessed sin or a defect in one’s Christian behavior. These actions are sinful, but they are not the particular sins that Paul pointed to with regard to the Lord’s Supper and taking it in an “unworthy manner.” The result of this improper unworthy behavior is divine judgment:

 29 For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number asleep. 31 But if we judged ourselves rightly, we would not be judged. 32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.

Paul then concludes in verse 33-44: “So then, my brethren, when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.”

In conclusion, foreseeing His substitutionary death on the cross, Jesus Christ initiated the Lord’s Supper as recorded in the Gospels. As with baptism, this Supper is a high and holy Sacrament, not to be degraded and despised by inappropriate/unworthy behavior at this memorial. This Supper represents a “holy “sign and seal” of the covenant of grace, immediately instituted by God, to represent Christ and His benefits” (WCF, 27.1).

The Lord’s Supper is for us to remember and proclaim the Lord’s death. It is not a mere Sunday morning activity with no understandable devotion and remembrance of the vicarious cross work of the Lord on behalf of sinners, as many practice today. It is a holy and divine Sacrament surrounding the broken body and spilled blood of Christ. Too many pastors treat the Lord’s Supper in a cavalier fashion, rushing through it, providing no meaningful definition or warning of the judgment for partaking in an unworthy way—even going so far as to allow non-believers to partake. If pastors allow their church members to do exactly what Paul rebuked the Corinthians for doing – is that not highly sinful?!

 Proper participation in the Lord’s Supper should move us to a deep and genuine thanksgiving for the proclamation of the redemptive work of Christ Jesus. It should bring us to a constant and devout worship of the triune God in spirit and biblical maturity and truth. The Lord’s Supper reminds us of our eternal life. It reminds us that Christ incarnated Himself becoming obedient to death on a cross (Phil. 2:6-8) providing a real propitiation (1 John 2:2) on our behalf (Rom. 8:32; Eph. 5:25).

The Lord’s Supper reminds us that-

“While we were still helpless …  Christ died for the ungodly.”

“While we were yet sinners … Christ died for us.”

“While we were enemies we were reconciled to God through the death of His Son….” (Rom. 5:6, 8, 10).

Jesus Christ, and what He infallibly accomplished, is worthy to be remembered. His cross work is worthy to be proclaimed. He is our Savior in which we remember at the Lord’s Supper.

 

“Whether, then, you eat or drink or whatever you do, do all to the glory of God. . . . ” (1 Cor. 10:31).

—————————————————————————————————————————————————

Notes

[1] The Roman Catholic Church distorts the biblical teachings of these two Sacraments both in substance (arguing Transubstantiation and baptismal regeneration) and, in effect (making them a necessity for salvation).      

[2] Westminster Confession of Faith.

2 Peter 3:9: Refuting the Arminian Pretext

Posted on by Edward Dalcour

 

“The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (NASB).

 

2 Peter 3:9 is one of the top Arminian default passages to support a universal atonement. 

2 Peter 3:9 is one of the top Arminian default passages to support a universal atonement. First, definitive atonement is taught clearly throughout Scripture (Isa. 53:11; Mark 10:45; John 1:13; 6:37-40; Acts 13:48; Rom. 9; 11:5; 2 Thess. 2:13 et al.), and biblical passages cannot be set against other passages.

In opposition to the Arminian understanding of this passage, in brief,                     

  1. The context of chapter 3 is the second coming of Christ, not This point is very important as to a correct interpretation of v. 9.

 

  1. In vv. 1-2, Peter addresses his specific audience to whom he is writing (, the elect, cf. vv. 1:1ff.): “beloved, the second letter I am writing to YOU [ὑμῖν, SECOND person plural pronoun]. . . . 2 that YOU should remember the words spoken beforehand. . . .”

 

  1. However, in vv. 3ff., Peter uses third person plural pronouns and verbal references to refer to a different group —namely, the “scoffing mockers”: “Mockers will come [ἐλεύσονται] with THEIR mocking following after THEIR [αὐτῶν] own lusts” (v. 3), “it escapes THEIR [αὐτοὺς] notice” (v. 5).  

 

  1. Then in v. 8, Peter refers back to his own reading audience (the elect) using second person plural references: “But do not let this one fact escape YOUR [ὑμᾶς] notice, beloved,”—contra the third person reference group—“them,” the unsaved scoffers.  

 

Therefore, in light of Peter’s own defining context (second coming of Christ) and the clear differentiation he makes between the two groups (scoffers and the elect), we now can simply and appropriately interpret v. 9:

 

“The Lord is not slow about His promise, as SOME [third person plural—the scoffers] count slowness, but is patient toward YOU [ὑμᾶς—second person plural—his audience, the elect], not wishing [βούλομαι, lit., “purposing, intending”] for ANY to perish [“any” of “You”], but for all (i.e., All of ‘you’] to come to repentance.” Hence, God does not purpose or intend any of His elect to perish, but all come to repentance and life in His Son: “All that the Father gives to Me will come to Me. . . . 39 [and I will] raise it up on the last day” (John 6:37, 39).    

 

Also note, there is a variant of the pronoun in v. 9 in which the TR contains—ἡμᾶς (“us”), “but is longsuffering to us-ward. . . .” (KJV). However, both variants (“you” or “us”) affirm the same thing.   

 

Lastly, although I see this as a valid interpretation consistent to biblical affirmation of particular redemption, there is another interpretation within the Reformed tradition. It draws emphasis on the two wills of God. In this view, various Scriptures sees God’s desire for the lost would repent and come to Him in order for salvation (cf. Ezek. 18:23, 32; 33:11; Jonah 4:11; etc.); and the call to repentance is given to all men (Luke 24:46-47; Acts 17:30-31). 

Thus, in one sense (preferential will) God loves all of humanity, not wanting any to perish, but all come to repentance. But in another sense (decretive will), He sovereignly elects all whom He intends to save. Calvin speaks of this view regarding 2 Peter 3:9: “So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost” (Calvin Commentaries, 419). 

Although, this view certainly has merit, I find stronger contextual reasons for the former. However, note, of the two views, non carry the Arminian notion of a universal self-determination ability of the unregenerate.                                                 

 

 

             

 

Substitutionary Atonement (Brief)

Posted on by Edward Dalcour

The vicarious life and cross-work of Jesus Christ does not put the elect in a potentially saved state; rather it secured salvation for the ones that the Father gave to Christ (esp. John 6:37-40, 44).

Christ’s death also secured reconciliation for His elect (cf. Rom. 5:10; 2 Cor. 5:18-19; Col. 1:21-22; Heb. 9:12). He voluntarily gave Himself as a ransom for His chosen, on their behalf (cf. Mark 10:45; Rom. 8:32; Gal. 1:4; 3:13; Eph. 5:25-26; 1 Thess. 5.9-10; 1 Tim. 2:6): “For He has visited us and accomplished redemption for His people” (Luke 1.68).

Note the usage of the Greek preposition huper (“on behalf of,” “instead of”) to describe the actual and literal substitutionary death of Christ: “[the Father] delivered [paredōken; i.e., delivered up for sacrifice] Him over for [huper, lit., “on behalf of”] us all” (Rom. 8:32; emphasis added); “who gave Himself for [huper] our sins” (Gal. 1:4; emphasis added; cf. 3:13); “Christ also loved the church and gave Himself up for [heauton paredōken huper] her” (Eph. 5.25).

Further, to emphasize the nature of the substitutionary work of Christ on the behalf of His elect, the preposition anti is utilized in Mark 10:45: “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for [lutron anti] many” and Matthew 20:28, which reads identically. After careful lexical and linguistic study, Greek scholar, Daniel Wallace, concludes:

In summery, the evidence appears to be overwhelmingly in favor of viewing anti in Matt. 20:28/Mark 10:45 as meaning in the place of and very possibly with the secondary meaning in exchange for. . . . (GGBB, 367).

In 1 Timothy 2:6, Paul combines the compound antilutron and huper to clearly denote what Jesus Christ literally did for His people—a ransom in their place: “who gave Himself as a ransom for [antilutron huper] all.” But because of His great love and mercy for His chosen, He not only invites them, but infallibly deliverers them: “you shall call His name Jesus, for He will save His people from their sins” (Matt. 1:21).

As Paul rightly says, “By His doing you are in Christ Jesus, who became to us wisdom from God and righteousness and sanctification, and redemption” (1 Cor. 1.30). He literally substituted Himself on behalf of His people absorbing the wrath that was due to our account because of sin. His cross-work satisfied the requirements of God’s law.

It was the perfect justice of God, which required that the perfect demands of the law should be met (cf. Rom. 3:25-27). Christ Jesus perfectly met those requirements by His active (preceptive) and passive (penal) obedience whereby substituting Himself (both in perfect His life and death) in our place.