Chapter 4: Justification

by James D. McColl, Australia.

JUSTIFICATION DEMANDED JUDICIALLY
JUSTIFICATION DEFINED SCRIPTURALLY
JUSTIFICATION DISPENSED GRATUITOUSLY
JUSTIFICATION DECIDED IRREVOCABLY
JUSTIFICATION DISPLAYED EVIDENTIALLY

JUSTIFICATION DEMANDED JUDICIALLY

“… That every mouth may be stopped, and all the world may become guilty before God, brought under the judgment of God.” Rom.3.19, (R.V.).
“… that He might Himself be just and the justifier of him who has faith in Jesus.” Rom.3.26, (R.V.).
At the heart of God’s message to the world, unfolding His redeeming purpose, are the facts of condemnation and justification. Rom.3.19 categorically pronounces universal condemnation. Paul uses the analogy of the courtroom to illustrate these subjects. All have been tried before the bar of Divine justice, and stand guilty and condemned. His message also joyously proclaims justification for the guilty, but in this order. If man is not a sinner there is no need for justification. The justifying grace of God has for its background the guilt of humanity. In Rom.1.18-3.31, Paul is seen as the prosecuting counsel for the Crown. He identifies three classes of humanity, which encompass all without exception. Every member of Adam’s race is indicted, and found guilty.

He Impeaches The Perverted Pagan - Rom.1.18-32

God revealed Himself to them in creation without, and to their conscience within. Man, being a rational and moral being, has the responsibility and capacity to respond to the revelation of God in creation, and to the voice of God in his own conscience. Whether or not the gospel ever reaches him or her, that person is without excuse and is responsible to respond to God by approving what is right and rejecting what is wrong. The pagans, neglecting their responsibility, became guilty of:

Perverseness - “who hold the truth in unrighteousness” literally, “held down the truth in unrighteousness” 1.18.

Irreverence - “they glorified Him not as God” 1.21a.

Pride - “they became vain” 1.21b-22.

Idolatry - “changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things … Who changed the truth of God into a lie,” 1.23,25.

Sensuality - “God also gave them up to uncleanness … vile affections … lust … and a reprobate mind,” 1.24,26,27,28.

Wrongdoing - “being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions …” 1.29 (J.N.D.).

Paul concludes in 1.32, “… that they which commit [practice] such things are worthy of death.” Being “worthy of death” is the basis of the execution of God’s penalty upon sin, meaning eternal death.

He Impeaches The Polished Philosopher - Rom.2.1-16

“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things” 2.1.

This group may include the cultured Gentile as well as the religious Jew. There were many such refined moralists and philosophers in Greece and Rome, who did not sink into the sordid conditions of Romans chapter 1, whose intellectual gifts were used in exalting their pagan mythology, which is simply the worshipping of demons. These objectionable acts of worship remind us that civilisation and religion are no safeguards against evil or wrongdoing. Even today, their writings are promoted in society. This spirit of self-righteousness was demonstrated in the religious Pharisee, thanking God that “he was not as others” Lk.18.11. These people see themselves sitting on the judges’ bench, when in fact they are standing accused in the dock and exposed to the same condemnation.

He Impeaches The Privileged Pharisee - Rom.2.17-3.8

“But if thou art named a Jew, and restest in the law, and makest thy boast in God, and knowest the will, and discerningly approvest the things that are more excellent, being instructed out of the law” 2.17,18, (J.N.D.).

The ritualistic Jew is met on his own ground. His claims, privileges, superiority and orthodoxy made him appear to be right, but his life condemned him. He misused his trust, causing the very name in which he had boasted to be “blasphemed among the Gentiles” 2.24.

The Privileges of the Jew are Examined - 2.17-20

The Jew had a lineage. He could trace this back to Abraham. Saul of Tarsus made a similar boast, “Circumcised the eighth day, of the stock of Israel; as touching the law a Pharisee” Phil.3.5. The Jews’ privilege had become a cloak by which they sought to conceal their iniquity and covetousness.

The Practices of the Jew are Exposed - 2.21-24

V.23 reveals, “Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” Their behaviour contradicted and condemned their boastings.

The Position Of The Jew Is Explained - 2.25-29

“… But if thou be a law-transgressor, thy circumcision is become uncircumcision” (J.N.D.).

The ritualistic Jew was here warned against resting in an outward symbol, while inward reality was lacking.

The final verdict on the Jew and Gentile was reached in Rom.3.19,20. Both were in the dock. The Word of God, enthroned on the seal of justice, summed up the case and pronounced the verdict “… that every mouth may be stopped, and all the world may become guilty before God” or as J.N.D., “all the world be under judgment to God” 3.19.

All voices of self-defence and vindication were forever silenced. God could then speak in mercy and grace to the guilty.

JUSTIFICATION DEFINED SCRIPTURALLY

The subjects of human guilt and God’s grace are fully and faithfully considered in Romans chapters 1-4. The grace of God, apart from the law, has procured the blessing of justification for every believing sinner. This was achieved “through the redemption that is in Christ Jesus” Rom.3.24. But what does it mean to be justified? What is its scriptural definition?

The word justified has been generally defined “as if I had never sinned”. But this would mean to be in a state of innocence, and such a definition is without the support of Scripture. Justification has always to do with guilt, as Rom.5.16 lucidly explains, “And the gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation” (N.A.S.B.). Paul is saying that the one sin of Adam brought inevitable judgment and the verdict was ‘Condemnation’. But the free gift of Christ dealt effectively with many offences, not just one, and resulted in the verdict ‘Acquittal’. He highlights the differences between the terrible result brought about by one sin and the tremendous deliverance wrought for many sins, and finally between the verdicts of condemnation and of justification.

Further, justification does not mean that the believer is ‘made righteous’ for that would equate with what God is in His essential character. According to “Vines Dictionary of N.T. Words”, ‘to be justified’ means “to declare to be righteous, to pronounce righteous”.

A careful consideration of all relevant Scriptures enables one to understand that justification means the clearance of the guilty in God’s court of justice, declared righteous, and brought into a new and right relationship with Him. Justification is the legal and formal acquittal from guilt by God as Judge. To be justified through the Person and death of the Lord Jesus Christ far outweighs in blessings, what the act of Adam, and its results, did in the way of loss and ruin.

JUSTIFICATION DISPENSED GRATUITOUSLY

Many centuries ago, Bildad asked two significant questions. His first question: “How then can man be justified with God?” Job 25.4. The answer to this question is found in Rom.5.1-11, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” 5.1. His second question: “How can he be clean that is born of a woman?” Job 25.4. The answer to this question is found in Rom.5.12-21, “Wherefore as by one man sin entered into the world … even so by the obedience of One shall many be made [constituted] righteous” (R.V.). It has already been established from Romans chapters 1-5 that mankind is guilty and needs to be justified, and being guilty is subject to the righteous judgment of God on account of sin. Clearly, before the sinner’s need can be met, there is still the more urgent question of meeting God’s claims. The claims of God’s justice must be satisfied before a single sinner can be justified. Rom.3.24-26 make it plain that such claims have been fully met in the Person and propitiatory sacrifice of the Lord Jesus Christ. Now 3.26 declares triumphantly, “… that He might be just, and the justifier of him that hath faith in Jesus” (R.V.).

The believer is said to be justified:

Sovereignly by Grace - its Source - Rom.3.24, “Being justified freely by His grace through the redemption that is in Christ Jesus.”

This is given gratuitously. The word “freely” is translated in Jn.15.25 as, “... they hated Me without a cause.” It is by grace, because God’s free bounty is the only adequate cause for such an act on God’s part. The Gospel of God’s grace tells how He justifies sinners as a free gift and by an act of unmerited favour. It cannot be earned. It can only be accepted. Because it is by grace, it cannot be merited. It is given and received undeservingly.

Sovereign grace! O’er sin abounding,
Ransomed souls, the tidings swell:
‘Tis a deep that knows no sounding;
Who its breadth or length can tell?
On its glories
Let my soul for ever dwell.
(J. Kent)

Meritoriously by Blood - its Cause - Rom.5.9, “Much more then, being now justified by His blood, we shall be saved from wrath through Him.”

It is by blood, because there must be a righteous basis on which God can act, and one that will provide an unchallengeable answer to the universe. Such an answer is in His blood, “Justified by [in] His blood”. This is the application of His death, appropriated by faith, recognising that His blood was the price that was paid.




Instrumentally By Faith - its Means - Rom.5.1, “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”

It is by faith, because this is the principle on which all blessings are received from God. It is the empty hand outstretched to receive the gift of justification. Faith is taking God at His word. It is an assurance that what He has promised to do He will do.

Paul’s masterly presentation of the subject of justification in the Epistle to the Romans has its roots in the parable told by the Lord Jesus in Lk.18.9-14. The parable of the Pharisee and the Tax-gatherer was directed to those “which trusted in themselves that they were righteous, and despised others”. The story reveals that whilst God’s grace has provided justification for all, a right and proper disposition is essential. The man who “went down to his house justified rather than the other,” was the one who acknowledged his sinnership and made his plea on the ground of sacrifice.

Consider:

His Approach

In contrast to the Pharisee, who took his place in the outer court of the temple, the Tax-gatherer “stood afar off”. He was aware of his unworthiness to mingle with the worshippers and to stand within the sacred precincts. He knew he was morally far from God.

His Attitude

To him, heaven was so holy that he would not “lift up his eyes” towards it. It was no place for such a man.

His Action

The Tax-gatherer “smote upon his breast” in self-condemnation, being fully convicted of his sins. Whereas, the Pharisee paraded his apparent virtues and his acts of outward piety. Five times, he used the personal pronoun “I”, drawing attention to himself. Like Cain of old, he brought to God the product of his own hands. He told God what he was not and what he did, but he never said what he was.

His Appeal

“God be merciful to me the sinner.” This was his only plea. Within the court stood the great brazen altar, where the sacrifice was laid. The words can also be translated, “God be propitious to me the sinner” (Newberry margin). The blood of propitiation is the only perfect plea for the guilty. The perfect sacrifice of the Lord Jesus provided God with the answer to human guilt and the right to justify the guilty.

The Acquittal and Affirmation

“I tell you, this went down to his house justified rather than the other.” What precious words indeed! The God, who pronounced all guilty, by virtue of the infinite sacrifice of His Son, is now able to declare the believer righteous. The parallel between this parable in Luke chapter 18 and Romans chapters 1-5 is indeed striking and very precious:

The tax-gatherer had no personal merit, offered nothing in the way of works, but was freely justified. This answers to being “Justified by grace” Rom.3.24.

His only plea was the sacrifice of propitiation. This answers to being “Justified by blood” Rom.5.9.

The one who confessed himself to be the sinner, making his plea, was declared righteous. This answers to being “Justified by faith” Rom.5.1.

JUSTIFICATION DECIDED IRREVOCABLY

Rom.8.31-39 is the glorious consummation of the doctrinal section of this Epistle. The writer has magnificently highlighted the righteousness and grace of God in relation to the subjects of condemnation, justification, sanctification and glorification. The closing verses of the chapter are a wonderful summary, underscoring four significant questions and answers.

No Refutation - “If God be for us, who can be against us?” Rom.8.31,32.

The Declaration - “If [since] God is for us...”

What a grand assurance! The preceding verses make this completely self-evident, in which He is seen working for the ultimate good of His people, “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the Firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified” Rom.8.29,30.

“Foreknow ... predestinate ... called ... justified ... glorified, 8.29,30. These words describe how the Divine plan is seen in action. The two verses make one of the most comprehensive assertions in the Bible. They contain some of the greatest words in the Christian vocabulary, and embrace a wide sweep of the facts and nature of the Christian Faith. V.29 attributes all activity of God’s plan to His foreknowledge, while v.30 describes how God Himself is outworking that plan in time. It was He who foreknew; He predestinated; He calls; He justifies; He glorifies. Human merit or self-righteousness, or achievement is discounted completely.” (“Romans Chapter Eight” by Andrew Borland M.A. Publisher, John Ritchie Limited.)

The Question - “Who can be against us?”

This does not suggest the absence of adversaries, but it does confirm that nothing in the universe will succeed in preventing the accomplishment of the will of God to secure the ultimate good of His saints.

The Answer - “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” 8.32.
God having ungrudgingly given up such a unique Son guarantees every other benefit. The magnificence of such love can only be measured by the infinite greatness of the One, described as “His own Son”. It means that God has no other such Son, and this exclusive Son-relationship sets Him apart from all others in the vast universe of God, be they redeemed humanity or unfallen angels.

No Accusation - “Who shall lay anything to the charge of God’s elect? It is God that justifieth” Rom.8.33.

This is a distinct echo of the challenge of God’s perfect Servant, “He is near that justifieth Me; who will contend with Me? … Who is My adversary? … Behold, the Lord God will help Me; who is he that shall condemn Me?” Isa.50.8,9. Who shall impeach those who are the elect of God? Shall God who has pronounced them not guilty? The earlier chapters of Romans have confirmed that no prosecution will succeed if God who is Judge accounts them righteous.

No Condemnation - “Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” Rom.8.34.

We see four great facts in this verse:

The Fact of His Death

The emphasis is placed on the nature of the Person who died. God silences all condemnation because it was Christ who died. He was not liable to the penalty of death, but paid the penalty on behalf of others. In 2 Cor.5.21 Paul makes this crystal clear, “He made Him to be sin for us, who knew not sin; that we might become righteousness of God in Him” (Newberry margin). The believer in the Lord Jesus becomes all that God requires a person to be, and what he could never be in himself. It is “in Him” that we are reckoned righteous. The expression in Rom.4.11, “... that righteousness might be imputed unto them also” may be better rendered, “accounted or reckoned righteous”. The Greek word ‘logizomai’ is used eleven times in Romans chapter 4, and translated by different English words, “counted”; “reckoned”; “imputed”. It means to take into account or to calculate. Abraham’s faith was credited to him for righteousness. This does not mean, in order to be righteous or, in the place of righteousness. 2 Cor.5.21 is underscoring the fact that the believer has a perfect standing in the Lord Jesus Christ. Faith brings the believer into vital union with God in Christ.

The Fact of His Resurrection - “Yea rather, that is risen again ...”.

Paul has already shown this to be so; “He was delivered for our offences, and raised again for our justification” Rom.4.25. The preposition ‘for’ in both clauses of this verse represents ‘dia’ [because of]; Christ was delivered up to atone for sins and was raised up to guarantee their justification.

The Fact of His Ascension - “Who is even at the right hand of God”

The resurrection of the Lord Jesus proved conclusively that He was not bound to death. His ascension to the right hand of God complements that fact.

The Fact of His Intercession - “Who also maketh intercession for us”

If the Lord Jesus, to whom all judgment has been committed, does not pass sentence on the defendant but rather prays for him, then there is no one else who could have a valid reason for condemning him.

No Separation - “Who shall separate us from the love of Christ?” Rom.8.35.

Paul takes up the challenge, and with glowing eloquence puts the matter beyond dispute. He names seven menacing powers but none of them can break the bond, or sever the believer from the Lord Jesus Christ. This is the climax of Paul’s declaration about the eternal security of the believer.

JUSTIFICATION DISPLAYED EVIDENTIALLY

“Ye see then how that by works a man is justified, and not by faith only” Jms.2.24.

Now on the surface, this statement appears to run contrary to the great biblical doctrine of justification by faith that has been the central theme of our study. Paul insists, “Therefore we conclude that a man is justified by faith without the deeds of the law” Rom.3.28.

If Paul and James are in conflict, then the whole of the New Testament is in ruins and the authority and unity of the Scriptures are destroyed. Martin Luther described the Epistle of James as “An Epistle of straw”. But there is no contradiction! When Paul addresses the subject of justification he focuses upon the initial experience, the moment of the sinner’s acceptance of the Lord Jesus as Saviour. When James writes about justification he underscores the evidence of faith as a present, practical reality. It must be made crystal clear that James is not saying that good deeds automatically mean that a person has genuine faith. Rather, he is seeking to establish the clear fact that to claim to be a Christian without the evidence of good works is a false claim. James is not saying that good works are the cause but the consequence of justification. He illustrates this in the lives of Abraham and Rahab. This crucially important passage should be viewed from the perspective of faith. Observe three issues linked with Abraham’s faith:

Faith’s Principle

“Thou seest that faith wrought with his works” Jms.2.22a (J.N.D). In this statement James is uniting faith with deeds, not dividing them. He is in perfect agreement with Heb.11.17, “By faith Abraham, when God tested him, offered Isaac as a sacrifice” (N.A.S.B). This is the language of co-operation, not conflict. His faith, evidenced in works, was an active faith. There is no question, in this Epistle - as some seem to imagine - of setting works in opposition to faith as the ground of justification. Works are never a rival to faith.

Faith’s Proof

“… and by works was faith made perfect” Jms.2.22b. James is not implying that Abraham’s faith was defective in any way. The thrust of this expression, “made perfect” is explained in 2 Cor.12.9, “My grace is sufficient for thee, for My power is made perfect in weakness” (R.V.). God’s power was not produced by Paul’s weakness, but it was evidenced in Paul’s weakness. Similarly, faith was demonstrated and proven to be real by Abraham’s amazing act of obedience.

Faith ever finds expression in works - works of faith and not merely in doing good. Without the evidence of such good works, pretensions to faith are groundless., for “faith without works is dead” 3.20. Faith is the animating spirit of true Christian living; the vital breath of works which “glorify your Father in heaven” Matt.5.16

Faith’s Promise

“And the scripture was fulfilled which saith, Abraham believed God, and it was imputed [reckoned] unto him for righteousness” Jms.2.23. James is quoting from an incident that happened thirty years earlier. It was this that promised Abraham a vast number of descendants, Gen.15.6. When Paul underlined the great theme that justification was through faith alone, he went back to the same incident in Genesis chapter 15. Abraham, willing to sacrifice Isaac, did not add to his justification by faith, nor did he contribute to it in any way. It was not faith plus works, but the evidence of his faith. Paul fully agrees with this fact. “For we are His workmanship [God’s work of art], created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” Eph 2.10.

In conclusion, let it be remembered that justification, like regeneration, is a single act and is never repeated.

O Joy of the justified, joy of the free,
I’m washed in that crimson tide opened for me;
In Christ, my Redeemer, rejoicing I stand,
And point to the print of the nail in His hand.
(F. Bottome)

.....

:Substitution
by David E. West, England.



SUBSTITUTION – THE WORD AND THE CONCEPT

ILLUSTRATIONS OF SUBSTITUTION

THE DAY OF ATONEMENT

THE GREEK PREPOSITION "HUPER" IN RELATION TO CHRIST’S RANSOM

THE TEACHING OF 1 JOHN 2.2

THE GREEK PREPOSITION ‘ANTI’

THE PREPOSITION ‘ANTI’ IN RELATION TO CHRIST’S RANSOM

THE ‘MANY’

USE OF THE PREPOSITION ‘HUPER’ WHEN SUBSTITUTION IS IN VIEW’

CONCLUSION

SUBSTITUTION

SUBSTITUTION – THE WORD AND THE CONCEPT

The Oxford English Dictionary gives the meaning of the word ‘substitution’ as “the putting of one person or thing in the place of another.”

Although the actual words ‘substitute’ and ‘substitution’ do not occur in the Bible, nevertheless, the truth of substitution is thoroughly and fundamentally biblical and ‘substitution’ is a sound theological term. The essence of substitution is that one is put in the room and stead of another.

That which the word ‘substitution’ expresses is found again and again in Scripture. Thus in Isaiah chapter 53 the concept is found some ten times, e.g. in v.5 it is there four times: “He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.”



ILLUSTRATIONS OF SUBSTITUTION

The Old Testament offers several illustrations of substitution; the following are examples:

Eve evidently regarded Seth as a substitute for Abel who was slain by his brother, “For God, said she, hath appointed me another seed instead of Abel, whom Cain slew” Gen.4.25.
Abraham’s faith was tested to the limit even to the offering of his only son, Isaac, as a burnt offering. However, the Lord intervened at the last minute and “a ram caught in a thicket by his horns” was provided as a substitute for Isaac, “Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son” Gen.22.13.
Laban cunningly substituted Leah for Rachel, whom Jacob loved, “Laban … took Leah his daughter, and brought her to him (Jacob); and he went in unto her” Gen.29.22, 23.
The firstborn of an ass was to be redeemed with a lamb; the ass went free because another had died in its place, “every firstling of an ass thou shalt redeem with a lamb” Ex.13.13.
Moses enacted that, in the case of an unresolved murder, the elders of “the city which is next unto the slain man” Deut.21.3, should first declare their own innocence and sacrifice a heifer in place of the unknown murderer, “the elders … shall wash their hands over the heifer that is beheaded in the valley” Deut.21.6.
The prophet, Micah, evidently well understood the substitutionary principle when he said, “shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” Mic.6.7.
PROPITIATION VERSUS SUBSTITUTION

Although the theme of this present paper is ‘Substitution’, it is difficult to present the subject without making mention of the truth of ‘Propitiation’. For a fuller treatment of propitiation, see chapter 6 of this book.
The two words ‘propitiation’ and ‘substitution’ express the two great aspects of Christ’s atoning death; although they are mutually complementary, it is vital to distinguish between the two doctrines. Those who see the relative place of the truths of propitiation and substitution can preach the gospel with clarity and consistency.

Propitiation is the Godward side of Christ’s sacrifice; with that sacrifice God is satisfied. If the sacrifice were to be of atoning value, it had to meet all the demands of God’s holiness and of His righteous throne and thoroughly vindicate Him, as well as being such as would relieve the sinner by removing his sins. So when Christ’s death is considered in its substitutionary aspect, it is not being viewed from God’s side, but from the side of the sinner. The point then is not how Christ’s sacrifice has satisfied the Creditor, but rather how fully He has intervened on behalf of debtors and of the complete clearance which is theirs as a result.

The fact of propitiation authorises the evangelist to go to any man and tell him that Christ has died for him and consequently forgiveness is preached to him: “through this Man is preached unto you the forgiveness of sins” Acts 13.38. The forgiveness of sins, however, is only the portion of those who believe, inasmuch as it involves substitution. In other words, although forgiveness of sins may be preached to all men, only those who believe are forgiven.

THE DAY OF ATONEMENT

The twin truths of propitiation and substitution are clearly set forth in the two goats that were taken on the Day of Atonement, “the goat upon which the Lord’s lot fell,” and “the goat on which the lot fell to be the scapegoat” Lev.16.9,10.

Aaron brought the goat upon which the Lord’s lot had fallen and offered it for a sin offering. The blood was then taken within the veil and sprinkled upon the mercy seat and before the mercy seat seven times. The goat upon which the Lord’s lot fell, typifies the death of Christ as that wherein God has been perfectly glorified with respect to sin in general. The death of Christ has perfectly vindicated the holiness and righteousness of God. It has met all the claims of His Divine throne. Propitiation has been made.

The scapegoat, however, typifies Christ taking His people’s actual sins and bearing them away into oblivion, never to be raised against them forever. Although the sin offering had been slain and its blood taken into the holy of holies and sprinkled before and on the throne, yet the people still carried their sins until the high priest laid his hands upon the scapegoat and placed on it all their sins.
The scapegoat as a substitute is probably the most complete type of the substitutionary work of Christ found anywhere in the Scriptures.

THE GREEK PREPOSITION "HUPER" IN RELATION TO CHRIST’S RANSOM

Paul writes “there is one God and one Mediator between God and men, the Man Christ Jesus; who gave Himself a ransom for all, to be testified in due time” 1 Tim.2.5,6.

The English word ‘for’ here is a translation of the Greek preposition ‘huper’ (meaning, ‘on behalf of’) and identifies the only basis upon which one may be ransomed and that the redemptive work of Christ was sufficient for all.

The context of this statement should be noted. Paul is dealing here with the subject of public prayer in the assembly, “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men” 1 Tim.2.1. This is the suggested scope for assembly prayer. Brethren should therefore never be at a loss as to what to pray for in the prayer meeting.

This exhortation regarding prayer centres in the fact of God’s desire, “Who will have all men to be saved, and to come unto the knowledge of the truth” 1 Tim.2.4. This verse is describing God’s disposition; it is an expression of goodwill rather than determination. That all men should be saved is the desire and attitude of the heart of God.

The “all” in 1 Tim.2.6 surely means “all men” and is therefore worldwide in its scope and corresponds to propitiation. Paul is reminding Timothy of the gospel which he is to preach, “to be testified in due time”. The testimony to this truth is to be given in its own season; that season is now. This verse is teaching the intrinsic worth of the ransom price paid by Christ Jesus; it was adequate to meet the needs of all men, so that none might despair. He gave Himself a ransom for all, thus meeting the claims of God’s holiness and justice and, at the same time, depriving any man of a just complaint that he had no opportunity to be saved.

THE TEACHING OF 1 JOHN 2.2

John writes, “And He is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world.”
The italicised addition in the A.V., “the sins of”, has been introduced by the translators, the words not being in the original Greek; this has led some to give a wrong interpretation of this verse.

John is addressing his epistle to those who are members of the family of God, “my little children” 1 Jn.2.1. The emphasis in the passage is that “He is the propitiation for our sins” that is for the sins of the believers to whom John was writing. This truth is presented later in this epistle, “God … sent His Son to be the propitiation for our sins” 1 Jn.4,10. The use of the possessive adjective “our” should be noted in both of these passages; the benefits of His propitiatory sacrifice are realised only by believers.

In the latter part of 1 Jn.2.2, we learn that Christ is the propitiation, in a general way, “for the whole world”; the value of that sacrifice is universal in its scope. As the propitiation, He, through His sacrificial death, is the righteous basis upon which mercy and pardon can be offered to all.

THE GREEK PREPOSITION ‘ANTI’

The meaning of the Greek preposition ‘anti’ is ‘in exchange for’ or ‘as the equivalent of’. Thus it is the preposition of equivalence, denoting a price paid or a balance made, as on the scales. ‘Anti’ therefore signifies one thing over against another, one thing in place of another or something given in exchange for something else. The expression ‘instead of’ well illustrates its meaning; ‘anti’ is indeed the preposition of substitution.

The present writer is given to understand that a study has been made of the use of ‘anti’ in the Septuagint (LXX) Version (the Greek translation of the Old Testament) and that thirty-eight passages have been found where it is rightly translated ‘instead of’ in the R.V. The following are examples:

“Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son” Gen.22.13.
“Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren” Gen.44.33 – these being the words of Judah to Joseph.
“And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel” Num.3.12 – the Lord speaking to Moses.
These three passages deal unmistakably with substitution.

The following are examples of the use of the preposition ‘anti’ in the Greek New Testament:

“Archelaus did reign in Judaea in the room of his father Herod” Matt.2.22 –one reigning in the stead of another.
“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth” Matt.5.38 – here the preposition is used as an equivalent given for a loss.
“Go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take and give unto them for Me and thee” Matt.17.27 – the words of the Lord Jesus to Peter; here ‘anti’ is used for the payment of a claim.
“Or if he ask a fish, will he for a fish give him a serpent?” Lk.11.11 – the Lord Jesus addressing His disciples; the preposition is employed here for something given in the place of something else.
“Recompense to no man evil for evil” Rom.12.17 – something not to be returned in place of what is given.
“Looking unto Jesus … who for the joy that was set before Him endured the cross, despising the shame” Heb.12.2 – the Lord Jesus setting aside one thing for another.

THE PREPOSITION ‘ANTI’ IN RELATION TO CHRIST’S RANSOM

The preposition ‘anti’ is found twice in connection with the death of Christ in parallel passages in the first two synoptic gospels:

“Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for [‘anti’] many” Matt.20.28.
“For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for [‘anti’] many” Mk.10.45.
In the context of each of these passages, the Lord Jesus was pointing out to His disciples that authority in the hands of men always tends to bondage but that He, on the contrary, did not exercise authority, but rather served, and this tended to liberty (a thought involved in the word ‘ransom’). In setting forth His own example, He was showing His disciples the path to true greatness.
In itself, the phrase “to give one’s life” need not mean more than giving one’s entire devotion; but here the idea of ‘ransom’ (a payment for deliverance from bondage) involves submission unto death.
These two verses set forth the essential truth of substitution, “a ransom for (instead of) many”. The “many” are those who, on the basis of that ransom price already “paid in blood at Calvary”, actually come and avail themselves of this gracious provision. In thus using this preposition of the scales (‘anti’), the Lord Jesus was showing that His own death was to be accepted by God as a valid substitute for, or instead of, ‘many’.

THE ‘MANY’

It should be emphasised that when the subject in Scripture is that of the bearing of sins, the language used is not “all” but “many”.

The writer to the Hebrews says “And as it is appointed unto men once to die … so Christ was once offered to bear the sins of many” Heb.9.27,28. Such a Scripture views His death from the standpoint of substitution. Thus as men die once by Divine appointment, so Christ died once – He was “offered to bear the sins of many”. This is reminiscent of Isa.53.12: “He bare the sin of many.” Indeed there, in the same context, Isaiah writes, “by His knowledge shall My righteous servant justify many; for He shall bear their iniquities” Isa.53.11.
In Matthew’s record of what we know now to be the Lord’s Supper, the Lord Jesus says, “For this is My blood of the new testament, which is shed for many for the remission of sins” Matt.26.28, whilst in Mark’s gospel, the words are “This is My blood of the new testament, which is shed for many” Mk.14.24. This latter is thus heightening the idea of persons and presenting the sin offering character of the sacrifice of Christ, with Matthew highlighting the trespass offering character.

USE OF THE PREPOSITION ‘HUPER’ WHEN SUBSTITUTION IS IN VIEW

The place that substitution occupies in the New Testament in relation to other aspects of the death of Christ is clearly seen in several Scriptures.

It Was For Our Sins

“Christ died for our sins according to the scriptures” 1 Cor.15.3. The use of the possessive adjective “our” indicates that it was a substitutionary death; He died on our behalf. It was an atoning death, for it was on account of our sins with a view to their expiation.
“... our Lord Jesus Christ, who gave Himself for our sins,” Gal.1.3,4. He “gave Himself” – in all the greatness of His Person – “for our sins” – thus He offered Himself in a vicarious and sacrificial sense, bearing the judgment due to them. He was there as our substitute. In the context of the Epistle to the Galatians, if this be so, there is no need for it to be supplemented by law-keeping of any kind. If He “gave Himself for our sins”, God is satisfied.
It Was For Believers

“This is My body which is given for you … This cup is the new testament in My blood, which is shed for you” Lk.22.19,20. These are the first very clear statements to His own (“for you”) that, not only would He suffer and die, but He was to die in their stead as their substitute.
“But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us” Rom.5.8. Whilst it is true that “Christ died for the ungodly” Rom.5.6, in the general sense that He died on behalf of those who were openly impious, nevertheless, God gives expression to and proof of His own love “toward us” (the apostle includes himself), in that, “while we were yet sinners,” neither desiring nor deserving His love, “Christ died for us”.
“He that spared not His own Son, but delivered Him up for us all, how shall He not with Him freely give us all things?” Rom.8.32. The triumphant challenge in the previous verse, “If God be for us, who can be against us?” allows Paul to pose another rhetorical question and to give proof of God’s interest in His own. If God was prepared to go to the ultimate and deliver up His Son, what He will do for His saints can never be in doubt. The “us all” are spoken of in the following verse as “God’s elect”.
“For He hath made Him to be sin for us, who knew no sin” 2 Cor.5.21. Although some have made the suggestion, it would seem that the expression “made … sin” is not adequately explained by the fact that He was made a sin-offering. Indeed, the words would suggest that, during the three hours of darkness, He was treated by God as if He were sin itself. Thus on the cross, Christ was made sin and endured judgment as sin, and that “for us”.
“Christ hath redeemed us from the curse of the law, being made a curse for us” Gal.3.13. Strictly speaking, the ‘us’ in this verse refers to Jewish believers. Christ stood in the place of those who had broken the law (He was their substitute) and bore the penalty due to them, yet He personally had never broken the law.
“our Saviour Jesus Christ; who gave Himself for us” Titus 2.13, 14. The death of Christ was voluntary, “who gave Himself”; it was vicarious, “for us”: it was purposive, negatively, to “redeem us from all iniquity” and positively, to “purify unto Himself a peculiar people, zealous of good works”.
How wonderful that each believer can join with the apostle Paul and speak of “the Son of God, who loved me, and gave Himself for me” Gal.2.20.

CONCLUSION

It is a blessed truth that “Christ Jesus … gave Himself a ransom for all” 1 Tim.2.5,6; He died to open up the way to heaven for the “whosoever will”. Christ’s death has provided a righteous basis upon which God may offer salvation to all. However, if we say that Christ bore the sins of all, we are overstepping the bounds of Scripture. If Christ bore the sins of all in general, then for what will the lost be judged at the great white throne? Rev.20.12, clearly teaches “the dead were judged out of those things which were written in the books, according to their works.”
The apostles never preached to the unsaved “Your sins have been borne by Christ”. However, Peter, writing to fellow believers could say, “who His own self bare our sins in His own body on the tree” 1 Pet.2.24. Therefore we can sing heartily:

Behold the Lamb for sinners slain!
To cleanse them from each guilty stain
His precious blood was shed;
He took our place upon the tree,
Made sin, He bore our penalty.
To set the guilty captives free,
By dying in our stead.
(G. W. Frazer)

I am complete in Christ in every way! Thank you Lord

Chapter 6: Propitiation


by John M. Riddle



PROPITIATION AND GOD’S LOVE IN CHRIST

PROPITIATION AND THE BLOOD OF CHRIST

PROPITIATION AND FAITH IN CHRIST

PROPITIATION AND THE PRIESTHOOD OF CHRIST

PROPITIATION AND THE ADVOCACY OF CHRIST

Read: Luke 18.9-14; Romans 3.9-26; Hebrews 2.17,18; 1 John 2.1,2; 1 John 4.9,10

In His parable of the two men praying in the temple, Lk.18.9-14, the Lord Jesus referred to the publican as follows: “And the publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.” Unlike the Pharisee, who belonged to a class “which trusted in themselves that they were righteous”, the publican “went down to his house justified rather than the other”.

While the great Bible doctrine of justification by faith has been discussed in chapter 4 of this volume, and no detailed comment is therefore necessary on that subject, the Lord’s parable does emphasise the basis on which justification rests. The publican, who utterly surpassed the Pharisee in spiritual intelligence, was thoroughly aware that the blessing he sought and enjoyed, rested upon shed blood. This is conveyed by his words, “God be merciful to me a sinner” where the word rendered “merciful” (from hilaskomai) means ‘to be propitious’ (W. E. Vine) and occurs again in Heb.2.17, “to make propitiation (A.V. ‘reconciliation’) for the sins of the people.” (J.N.D.). The fact that the Lord Jesus Christ, as “a merciful and faithful high priest in things pertaining to God”, undertook this work, clearly alludes to procedure on the Day of Atonement when the blood “of the goat of the sin offering, that is for the people” was sprinkled “upon the mercy seat, and before the mercy seat” Lev.16.15. As C.I.Scofield points out, “As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood sprinkled mercy-seat … His prayer might be paraphrased, “Be toward me as thou art when thou lookest upon the atoning blood”. The Bible knows nothing of Divine forgiveness apart from sacrifice.

Like the publican, we have come to realise that we could not hope to enjoy one shred of God’s blessing unless the claims of His righteousness had been fully met, causing us to sing:

The blood of Christ, Thy spotless Lamb,
O God, is all my plea;
Naught else could for my sin atone;
I have no merit of my own
Which I can bring to Thee.
(W.S.W. Pond)
The Pocket Oxford Dictionary defines ‘propitiation’ as “appeasement, a gift or act meant to gain the favour or tolerance of another.” According to this definition, the ‘favour or tolerance’ had to be earned. In the Old Testament, Jacob said, “I will appease (‘propitiate’, J.N.D.) him (Esau) with the present (‘gift’, J.N.D.) that goeth before me,” Gen.32.20. The idea of appeasement is illustrated in Prov.21.14, “A gift in secret pacifieth anger, and a reward in the bosom strong wrath.” But whilst in normal Greek use the word ‘propitiate’ means to conciliate or appease, this is foreign to the New Testament. The pagan idea of propitiation was that angry gods needed to be appeased before they would bestow favour upon their devotees. The Bible teaches differently: God’s love for sinful men provides the very sacrifice through which their sins can be righteously put away: “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 Jn.4.10. Propitiation does not mean that through the death of His Son at Calvary, God’s anger has given place to a favourable mind toward us, but that His love for us has provided the sacrifice on which our utmost blessing can be secured.

The death of the Lord Jesus Christ as “the propitiation for our sins:” is the foundation of our salvation. The Psalmist said, “If the foundations be destroyed, what can the righteous do?” Ps.11.3, to which the ‘righteous’ can reply, “I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken away from it” Eccl.3.14.

With this in mind, it is most important to notice that while the New Testament passages dealing with propitiation allude to the Day of Atonement, there is an immense distinction between atonement and propitiation. While the word ‘atonement’ occurs once in the New Testament A.V., Rom.5.11, the word katallasso actually means ‘reconciliation’ and is elsewhere translated in that way. See, for example, 2 Cor.5.19. ‘Atonement’ is not a New Testament word, and it is not a New Testament subject. It is essentially an Old Testament word since it means ‘to cover’ and it involved repetition.

In connection with its meaning ‘to cover’, we should remember that in view of the death of Christ, God passed over sins in the Old Testament period: “Whom (Christ Jesus) God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission (‘passing by’, J.N.D.) of sins that are passed, through the forbearance of God;” Rom.3.25. J.N.D’s footnote here is helpful: “God had passed by, not brought into judgment, the sins of Old Testament believers.” But nevertheless those sins must be judged and therefore the value of Christ’s death extended backwards as well as forwards. In the Old Testament, God ‘passed by’ sins in view of the coming death of His Son. He has now dealt with those sins in exactly the same way that He has dealt with the sins of every believer today. Strictly speaking therefore, it is not appropriate to speak of “Christ’s atoning death”. Hymnology can be misleading on this point although, in their defence, it must be said that hymn-writers do use such expressions as “once atone” and “full atonement”.

In connection with the Old Testament repetition of atonement, the New Testament reminds us, “there is a remembrance again made of sins every year” Heb.10.3, but now, because “by one offering He hath perfected for ever them that are sanctified” Heb.10.14, God can declare, “their sins and iniquities will I remember no more” Heb.10.17. Speaking of the death of Christ, we read, “Nor yet that He should offer Himself often, as the high priest entereth into the holy place every year (on the Day of Atonement) with the blood of others; for then must He often have suffered since the foundation of the world: but now once in the end of the world (‘in the consummation of the ages’, J.N.D.) hath He appeared, to put away sin by the sacrifice of Himself” Heb.9.25,26.

In the New Testament, the subject of propitiation is presented in a range of different but complementary connections. The relevant words occur six times in the original text (Lk.18.13; Rom.3.25; Heb.2.17, Heb.9.5; 1 Jn.2.2; 1 Jn.4.10), and it might be helpful to consider the passages in the following chronological order, commencing with the source of propitiation and concluding with the blessings secured by propitiation:

Propitiation and God’s love in Christ;

Propitiation and the blood of Christ;

Propitiation and faith in Christ;

Propitiation and the priesthood of Christ;

Propitiation and the advocacy of Christ.

Robert McClurkin draws attention to “the setting in the three epistles where the word ‘propitiation’ is found - ­Romans, Hebrews, and 1 John. Three great truths are expounded in these books: justification, sanctifi­cation, and spiritual relationship in the family of God. In Romans, propitiation enables God to justify and Christ to become Saviour. In Hebrews, propitia­tion enables God to sanctify and Christ to become Priest. In 1 John, propitiation enables God to become Father, and Christ to become Advocate to maintain the enjoyment of that relationship. In Romans, it is the sin-offering aspect of the propitiation that is prominent. In Hebrews, it is the burnt-offering aspect, while in 1 John it is the peace-offering as­pect, reconciling God in a family relationship with all enmity destroyed.”

PROPITIATION AND GOD’S LOVE IN CHRIST

“In this was manifested the love of God toward us, because that God sent His only begotten Son into the world that we might live through Him. 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 Jn.4.9, 10.

The Lord Jesus was “manifested to take away our sins” 3.5, “manifested, that He might destroy (‘undo’, J.N.D.) the works of the devil” 3.8, and “manifested … that we might live through Him” 4.9. Since “love is of God” 4.7, and “God is love” 4.8, every blessing that we enjoy finds its source in His love for us. We never tire of repeating the precious words, “For God so loved the world, that He gave His only begotten Son” Jn.3.16. Divine love took the initiative in accomplishing our salvation, and it is worth pointing out that this becomes clear on the very threshold of the Bible. “And the Lord God called unto Adam, and said unto him, Where art thou?” Gen.3.9, not because He sought information, but to emphasise to Adam that sin had destroyed their fellowship and opened a vast gulf between them. The lesson is clear: recognition of alienation from God is the first step towards salvation. The love that sought fallen Adam in Eden ultimately brought the Saviour from heaven. He came “to seek and to save that which was lost” Lk.19.10, and in order to accomplish the salvation of the lost He became “the propitiation for our sins”.

In this connection we should notice three important matters.

Firstly, God’s love has been “manifested” His love is not theoretical. It is not a piece of abstract theology. It is not a nice heart-warming idea. His love has been demonstrated in history. It is factual: “Christ died for our sins according to the scriptures; and … was buried. And … He rose again the third day according to the scriptures; and … He was seen …” 1 Cor.15.3-5. Salvation is based on well-attested facts!

Secondly, God’s love was displayed in His “only begotten Son”. This expression is a term of deepest affection, and this can be demonstrated from Heb.11.17: “he that received the promises, offered up his only begotten son”. Abraham did have other sons, but only Isaac is called “his only begotten son”, and it was of him that the Lord said, “Take now thy son, thine only son Isaac, whom thou lovest …” Gen.22.2. God’s love has been displayed in the death of the very Son Whom He loved infinitely and eternally.

Thirdly, the Lord Jesus did not become the Son of God in incarnation: He was sent as the Son.

To think that God should ever love us is amazing. But to think that His love towards us has been manifested in the death of His beloved Son, causes us to exclaim, “Such knowledge is too wonderful for me; it is high, I cannot attain unto it” Ps.139.6. But even this is exceeded when we read, “He loved us, and sent His Son to be the propitiation for our sins.” The word “propitiation” here is a noun (hilasmos) and refers to the sacrifice of the Lord Jesus. He is “the propitiation” signifying that “He Himself, through the expiatory sacrifice of His death, is the personal means by whom God shows mercy to the sinner who believes on Christ as the One thus provided” (W. E. Vine). As the ‘propitiation’, He met in full the wrath of God against our sin. All this out of God’s love for us, causing us to sing:

How helpless and hopeless we sinners had been
If He never had loved us till cleansed from our sin!
(A. T. Pierson)
We must not leave this aspect of propitiation without noticing the fact that the death of the Lord Jesus in this way is not only “the great expression of God’s love toward man”: it is also “the reason why Christians should love one another” (W. E. Vine) The latter is expressed as an exhortation, “let us love one another” 1 Jn.4.7, as an obligation, “we ought also to love one another” 1 Jn.4.11, where the word “ought” means ‘to owe it’, and as a commandment, “And this commandment have we from Him, That he who loveth God love his brother also” 1 Jn.4.21. Since God’s love has been factual and tangible, our love for each other should be “in deed and in truth” 1 Jn.3.18.

PROPITIATION AND THE BLOOD OF CHRIST

“But now the righteousness of God without the law is manifested … even the righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe … being justified freely by His grace, through the redemption that is in Christ Jesus: Whom God hath set forth (manifested) to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins which are past through the forbearance of God; to declare, I say, at this time His righteousness: that He might be just and the justifier of him which believeth in Jesus” Rom.3.21-26.

If in 1 Jn.4.9,10 we are taught that propitiation finds its source in the love of God, then here we are taught that propitiation is displayed in the presence of God. This is clear from the fact that in this case the word “propitiation” (hilasterion) alludes to the mercy-seat which covered the ark of the covenant. The same word occurs in Heb.9.5, “And over it the cherubims of glory shadowing the mercy seat”, and according to W. E. Vine it is used frequently of the mercy-seat in the Septuagint Version of the Old Testament. It should be remembered that the mercy-seat was not the place where expiation for sin was made. That was accomplished at the brazen altar, Lev.16.9, but the blood of the victim was sprinkled on and before the mercy-seat to demonstrate that propitiation was complete, prefiguring the presentation of Christ’s finished work in the presence of God, for “neither by the blood of goats and calves, but by His own blood, He entered in once into the holy place, having obtained eternal redemption for us” Heb.9.12. Reference is made to the blood in more than a literal and physical sense. It stands for the life of the victim. His blood was shed under Divine judgment. As W. E. Vine points out, “By metonymy, ‘blood’ is sometimes put for ‘death’, inasmuch as, blood being essential to life, Lev.17.11, when the blood is shed life is given up. The fundamental principle on which God deals with sinners is expressed in the words “apart from shedding of blood”, i.e., unless death takes place, “there is no remission” Heb.9.22.

Three great Bible words stand before us in Rom.3.24-25, “being justified freely by His grace through the redemption that is in Christ Jesus: Whom God hath set forth (to be) a propitiation …”. If redemption stresses the effect of Christ’s work towards sinful men and women, then propitiation stresses the effect of Christ’s work towards a righteous and holy God. Sin has a twofold effect: it is, first of all, dishonouring to God. “Sin outraged His holiness, insulted His majesty, defied His righteous government’ (W. R. Newell). Secondly, it ruins the sinner. God’s claims must be met before sinful men and women can be cleared of guilt, and the death of the Lord Jesus made this possible. As W. R. Newell observes, “We should learn to look at the cross as first of all glorifying God; and not solely from the viewpoint of the blessed and eternal benefits accruing to us thereby!” We can only be redeemed because God has been propitiated, and as we have noted above, Romans chapter 3 emphasises the place in which propitiation is displayed.

It is most important to remember that on the Day of Atonement, it was the blood of the goat on “which the Lord’s lot fell” Lev.16.9, that made the “mercy seat” effective. No blood was sprinkled upon the people: it was all sprinkled in the presence of God. Unlike the other sacrifices for sin, this sacrifice was not charged with the personal sin of the offerer. This is why it is called “the goat upon which the Lord’s lot fell.” This sacrifice did not require faith to make it effective. It was not applied to any man, not even the high priest himself. The blood of the slain goat bore witness that death had taken place, and that the claims of God [/b]against sin had been fully met. God and man could only meet at the mercy seat when it had been sprinkled with shed blood. Otherwise, it spelt instant death to all who dared to approach. But God had said, “[b]There I will meet with thee, and I will commune with thee from above the mercy seat” Ex.25.22, reminding us that God, Who alone knew the requirements of His own righteousness, has met them in full through the death of His Son.

The Lord Jesus has become the true “mercy seat”, not through incarnation alone, neither by His perfect life alone, but by His death. Hence we read, “Whom God hath set forth (to be) a propitiation … in His blood.” Through His shed blood, He has become the meeting-place between God and man. This provision is unlimited. None is excluded from benefit. “He gave Himself a ransom for[b] all[/b]” - whether any avail themselves of it or not. God is in a position to save all men. See 1 Jn.2.2, “And He is the propitiation (hilasmos) for our sins; but not for ours alone, but also for the whole world” (J.N.D).

We must emphasise again that the death of the Lord Jesus Christ is the only ground on which God has ever dealt with human sin. In Rom.3.25, Paul looks at the position of men and women before His death, and in v.26, he looks at the position of men and women since His death.
The death of the Lord Jesus declares “His righteousness for the remission (passing over) of sins that are past, through the forbearance of God” v.25. But this did not mean that God had “forgotten or abated His wrath against sin” (W. R. Newell). Those sins must be punished, but God withheld punishment at the time, and it was met in full by the Lord Jesus. God has now “set forth” (made perfectly clear) the ground on which He had withheld judgment, and displayed that He was perfectly righteous in “the passing over of the sins done aforetime” (R.V.). Very clearly, the forgiveness enjoyed in Old Testament times did not rest on animal sacrifice: “It is not possible that the blood of bulls and of goats should take away sins...sacrifice and offering and burnt-offerings and offering for sin Thou wouldest not, neither hadst pleasure therein” Heb.10.4-8. The Old Testament sacrifices, including the sin-offering on the Day of Atonement, had no intrinsic value. But they did have an extrinsic value inasmuch by offering the sacrifices required by God, men and women put themselves in a position to benefit from the future work of the Lord Jesus Christ.

The death of the Lord Jesus declares “at this time [/b]His righteousness: that He might be just and the justifier of him which believeth in Jesus” Rom.3.26. Very clearly then, sins committed [b]prior to the cross, and sins committed after the cross, have been dealt with on precisely the same basis: the death of the Lord Jesus at Calvary. His death enables God to deal righteously with the question of sin. Without the death of Christ, justification would have been unjust and impossible. But through the death of the Lord Jesus, “God is (a) just, and (b) the justifier of him which believeth in Jesus”. Faith in the Lord Jesus enables God, because of the shed blood of His beloved Son, to pronounce the guilty sinner righteous. Unlike court rulings today, which are liable to reversal or alteration, this can never be overturned. God is the “Judge of all the earth” and He sits in the highest and most righteous court of the universe.

PROPITIATION AND FAITH IN CHRIST

It is important to rightly understand the words “Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past …” Rom.3.25 (A.V.). The insertion of additional commas makes the meaning clearer: “whom God set forth to be a propitiation, through faith, by His blood, to shew His righteousness, because of the passing over of the sins done aforetime…” (R.V.). W. E. Vine points out that the rendering “faith in His blood” is incorrect. “Faith is never said to be in the blood. Faith rests in a living Person. Faith is the means of making the pardon ours; the blood is the means of its effect.”

Even so, it is important to remember that it is faith in the Lord Jesus Christ that brings us into the good of His work at Calvary. The words “through faith” occur here as part of the emphasis in the passage upon the means of justification. It has been pointed out that the words, “the propitiation for our sins”, are the language of faith and that all may cry “God be merciful to me a sinner”.

PROPITIATION AND THE PRIESTHOOD OF CHRIST

“Wherefore in all things it behoved Him to made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation (‘propitiation’, J.N.D.) for the sins of the people: for in that He Himself hath suffered being tempted, He is able to succour them that are tempted” Heb.2.17,18. The word rendered ‘reconciliation’ (A.V.) is the verb hilaskomai. The distinction between reconciliation and propitiation is that persons are reconciled and sins are propitiated.

If in Romans chapter 3, propitiation is the basis of our justification and in 1 John chapter 2 it is the basis of Christ’s advocacy, then in Hebrews chapter 2 it is the basis of His priesthood. It is important to remember that Hebrews presents two aspects of the high priestly work of the Lord Jesus, and both of these are present here. The Lord Jesus is “a merciful and faithful high priest in things pertaining to God”, firstly, “to make reconciliation (propitiation) for the sins of the people” and, secondly, “to succour them that are tempted.” The first is complete: the work will never be repeated. The second is continuous: the work goes on day by day. The implications of ‘succour’ can be illustrated with reference to the ministry of Melchisedec to Abraham. He refreshed and strengthened the battle-weary warrior, and enabled him to resist the king of Sodom (Genesis chapter 14). In the Old Testament, the high priest sprinkled the blood on the Day of Atonement, thus laying the basis of approach to God, and on that basis he was able to represent them before God. The propitiatory work of the Lord Jesus is the foundation of His high-priestly ministry on our behalf. He has dealt with the question of our sin and unrighteousness, and we can rightly sing:

Jesus, my great High Priest,
Offered His blood, and died:
My guilty conscience seeks
No sacrifice beside:
His powerful blood did once atone,
And now it pleads before the throne.
(I. Watts)

PROPITIATION AND THE ADVOCACY OF CHRIST

“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” 1 Jn.2.1,2.

In 1 John, the word “sin” translates, not two different words, but two different tenses. For example, in 3.9 the words, “whosoever is born of God doth not commit sin;” mean that believers do not practise sin. But here, in 2.1, the words, “if any man sin,” mean sin at a given point in time. “It is not a question of the practice of sin, but of some definite failure” (H. A. Ironside). It is important to understand the difference between these two examples. People who are saved “walk in the light”. They hate sin, and love holiness. Sin really does grieve them when it occurs in their lives: they certainly don’t practise sin. People who say they are saved, but continue without change in their lives, are unsaved. They “walk in darkness.”

When a believer sins, confession is required: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” 1 Jn.1.9. But the Lord Jesus is involved in our restoration: “If any man sin, we have an Advocate with the Father, Jesus Christ the righteous:” 1 Jn.2.1. The word “Advocate” is rendered “Comforter” in Jn.14.26; 15.26; 16.7. According to W. E. Vine, the word “was used in a court of justice to denote a legal assistant, counsel for the defence, and advocate; then generally, one who pleads another’s cause, intercessor, advocate, as in 1 Jn.2.1.” While the wider meaning of the word – “one called alongside to help” - is better suited to John’s gospel chapters14-16, where the Lord Jesus refers to the work of the Holy Spirit, it is important to remember that Bible words must always be understood by their context. In 1 John, the context is most certainly legal - sin has been committed - and so the strict legal implications of ‘advocate’ are applicable. The passage does not say, “If we confess our sins, we have an Advocate with the Father”, but “if any man sin, we have an Advocate with the Father”. The Lord Jesus acts on our behalf immediately we sin: He takes up our case at the very moment of failure. He acts, not before God, but before the Father. “We have an Advocate with the Father, Jesus Christ the righteous”. This distinction is most important. When we sin, our position before God is unaltered, and therefore we do not need an Advocate with God. If this verse said, “we have an Advocate with God, it would imply that the question of sin was not settled. But, thank God, it is settled. “The blood of Jesus Christ His Son cleanseth us from all sin” 1 Jn.1.7. The question of sin before God has been dealt with righteously and judicially. If we need an “Advocate with God”, we can no longer talk about salvation through the “finished work of Christ”. On the human level, a father may have erring children, but they remain his children and, to quote Wm. Lincoln, “there is all the difference in the world between our Father seeing our sin, and God seeing our sin.” Sin grieves our Father, but it is eternally settled before God. When believers sin, their relationship with God has not been disturbed, but their relationship with the Father has been disturbed. To put it another way, our union with God cannot be broken: but our communion with the Father can be broken. It has been nicely said that the purpose of Christ’s advocacy is not to bring children into the family, but to maintain them in the family.

The Lord Jesus can act as our “Advocate with the Father”, first of all, because He is “Jesus Christ the righteous” and, secondly, because “He is the propitiation for our sins”. Our Advocate has been here: His perfect righteousness was demonstrated in a sinful world, and He is therefore perfectly qualified to act on our behalf. He does this, not by pleading mitigating circumstances or vain excuses, but as “the propitiation for our sins”. Who better to plead our cause before the Father than the very One who met the wrath of God against sin? He pleads His own death as the ground on which the Father can show mercy to His erring child. It is most important to notice that John does not say, “He was the propitiation for our sins:” but that “He is the propitiation for our sins:” This emphasises the abiding efficacy of His work at Calvary. As in 4.10, John uses the word hilasmos, emphasising that He is Himself the very sacrifice through which God can show mercy.

In summary, it can be said that whilst the Lord’s priesthood is dependent, amongst other things, on His likeness to us, His advocacy is dependent on His unlikeness to us. His priesthood is designed to strengthen us: His advocacy is designed to restore us.

We must address another most important matter here. The A.V. reads, “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” but the R.V. (with J.N.D.) contains a significant alteration, “He is the propitiation for our sins: and not for ours only, but also for the whole world.” Only the believer can say, “He is the propitiation for my sins.” If Christ is the propitiation “for the sins of the whole world” then the whole world is saved and bound for heaven. But that is not stated. Rather, “He is the propitiation ... for the whole world.” This is best illustrated by further reference to the procedure on the Day of Atonement recorded in Leviticus chapter 16. As we have seen, the first of the two goats was “for the Lord”: it was “the goat on which the Lord’s lot fell vv.8,9. Its blood was sprinkled “upon the mercy seat, and before the mercy seat” v.15. No sins were confessed over this goat: the blood met God’s claims against sin. No sins could be remitted until that blood was in the presence of God and His name had been vindicated and honoured. The blood of the Lord Jesus has fully met God’s claims, so that the servant of God can “beseech and intreat even His enemies to be reconciled to God” (Wm. Kelly). Propitiation is the basis of the gospel: it tells us that God is in a position to save: “whosoever shall call on the name of the Lord”. None is excluded from the scope of that message. “No one is, by divine pre-determination excluded from the scope of God’s mercy” (W. E. Vine). The doctrine of ‘limited atonement’ is totally foreign to Scripture.

The Lord Jesus did not die on behalf of the elect alone. But only those who come to Christ, confessing their sins, and relying upon Him in faith for salvation, can say, “He is the propitiation for my sins”. That is, by taking the position described in connection with the second goat (the scapegoat) in Lev.16.21, “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, in all their transgressions in all their sins, putting them on the head of the goat.” In the words of Count N. L. von Zinzendorf:
Lord, I believe Thy precious blood,

Which, at the mercy seat of God,
Forever doth for sinners plead,
For me, e’en for my soul was shed.
Lord, I believe were sinners more
Than sands upon the ocean shore,
Thou hast for all a ransom paid,
For all a full atonement made.
We can confidently proclaim the grand Gospel message that “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” Jn.3.16.

You are worthy O Lord God