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Holiness, Righteousness, and the Sin Unto Death

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God expects His people to live holy and righteous lives (1 Pet 1:15–16). While “holy” and “righteous” are closely related terms in Scripture, they are not synonymous. Both describe essential aspects of the believer’s life that reflect God’s character, yet they highlight different dimensions of that reflection. Righteousness (Hebrew: ṣedeq, Greek: dikaiosynē) primarily refers to conformity to God’s standard of right conduct. It emphasizes moral behavior, uprightness, and justice in thought, word, and deed—living in alignment with God’s revealed will (Deut 6:25; Rom 6:13; 1 John 3:7). Righteousness is relational in nature; it touches how we respond to God’s commands and how we treat others. For the believer, practical righteousness flows out of positional righteousness—the imputed righteousness of Christ granted at the moment of faith (Rom 4:5; 2 Cor 5:21; Phil 3:9). From that unchanging standing in grace, we are called to walk in daily obedience, bearing the fruit of righteous living (Phil 1:11; Tit 2:12). Righteousness, then, is an ethical calling that shows up in our relationships, decisions, and conduct.

Holiness (Hebrew: qōdesh, Greek: hagiosynē) is a related but distinct concept that emphasizes being set apart. Holiness begins with position—God sets believers apart unto Himself—and continues in practice as we live in a manner consistent with that calling (Lev 11:44; 1 Pet 1:15–16). To be holy is to be separated from what is common, defiled, or profane, and devoted to what is sacred. Holiness stresses distinctiveness; it is not primarily about ethical behavior but about belonging to God. Whereas righteousness focuses on doing what is right, holiness is concerned with being God’s—living in such a way that our lives bear the unmistakable mark of His ownership and purity. Holiness and righteousness are not in tension but in tandem. A believer who is living righteously is demonstrating the outward fruit of a holy life; likewise, one who is truly holy will pursue righteous conduct. As Paul affirmed, we are to present ourselves to God as “instruments of righteousness” (Rom 6:13) while also seeking to “perfect holiness in the fear of God” (2 Cor 7:1). Holiness is consecration; righteousness is expression. Together, they describe the sacred identity and the moral integrity of those who walk with the Lord.

If God’s people fail to live holy and righteous lives—if they persist in defiance of His revealed will—the consequences can be serious, even culminating in physical death. Though our eternal salvation remains secure (John 10:28; Rom 8:1), Scripture is clear that divine discipline is a present reality for the believer. God’s grace does not nullify His holiness, and His patience is not a license to sin. Rebellion, especially when prolonged and defiant, may provoke the Lord to act in judgment, sometimes by removing the believer from this life. This is not loss of salvation but a temporal, and sometimes terminal, discipline from a holy and loving Father. Though eternal salvation is never forfeited for those in Christ (John 10:28; Rom 8:1), divine discipline is real and sometimes severe. Scripture records multiple instances where God brought death upon His own people as a direct response to defiant disobedience, particularly during key dispensational shifts when the purity of His revelation and administration were at stake.

In Leviticus 10, Nadab and Abihu, the sons of Aaron, were struck dead by the Lord for offering “strange fire” before Him—unauthorized incense not prescribed in His worship protocol. This judgment came immediately after the inauguration of the Mosaic Law and the tabernacle worship system. Their sin wasn’t a mere misstep; it was a flagrant disregard for God’s holiness at a critical moment when He was revealing the standards for worship under the newly established theocratic nation of Israel. God declared, “By those who come near Me I will be treated as holy, and before all the people I will be honored” (Lev 10:3). In other words, when God initiates a new stewardship of truth, He may enforce conformity with heightened judgment to underscore the seriousness of the transition.

A similar pattern appears in Acts 5, during the early days of the Church Age. Ananias and Sapphira lied about the proceeds from the sale of their property, pretending to give the full amount to the apostles while secretly holding some back. Their deceit wasn’t simply about money—it was hypocrisy in the heart of the infant church during a formative moment of divine testimony. God struck both husband and wife dead, and “great fear came over the whole church” (Acts 5:11). Here again, the severity of judgment served to protect the purity and testimony of the church in its early stage, demonstrating that while grace secures eternal life, God’s holiness demands integrity in service and stewardship.

Another sobering example appears in 1 Corinthians 11:30-32, where Paul rebukes the Corinthian believers for partaking of the Lord’s Supper in an unworthy manner. Their careless and self-centered behavior at the communion table dishonored Christ and divided the body. Paul states plainly, “For this reason many among you are weak and sick, and a number sleep” (v. 30)—a clear reference to physical death. Yet even in this, he clarifies, “When we are judged, we are disciplined by the Lord so that we will not be condemned along with the world” (v. 32). Their salvation was never at stake, but their health—and for some, their lives—was.

These episodes teach that God’s discipline varies in intensity and purpose across dispensations, often serving to affirm His holiness and guard the integrity of new revelation. While He remains gracious and longsuffering, He also acts decisively when believers trifle with His truth. We would do well to remember that God’s grace does not cancel His justice, and His patience is not license for presumption. In every age, conformity to His revealed will brings blessing; defiance invites discipline—even death, if necessary, to preserve His glory. Scripture supports this sobering reality in other cases as well, such as the man Uzzah, who was struck dead for touching the Ark of the Covenant contrary to God’s command (2 Sam 6:6–7), and the warning in 1 John 5:16 that there is a “sin leading to death,” reminding us that under certain conditions, physical death may be God’s final and decisive act of discipline for the believer.

In summary, God calls His people to live lives marked by holiness and righteousness—not as a condition of salvation, but as a reflection of their relationship with Him—and when believers persist in defiance of His revealed will, divine discipline may follow, including, in some cases, physical death as a solemn expression of His holiness and justice, particularly during critical moments of redemptive history (1 Pet 1:15–16; Rom 6:13; 2 Cor 7:1). 

Steven R. Cook, D.Min., M.Div.

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Walk in Righteousness

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To walk in righteousness means to live each day according to God’s revealed standards, reflecting His character through our attitudes, words, and actions. It’s not a self-righteous strut but a Spirit-led stride—a humble, faithful journey that begins with our standing in Christ and extends to our daily conduct. Scripture states, “The steps of a man are established by the Lord, and He delights in his way” (Psa 37:23). Righteousness is not merely a theological category—it’s a lifestyle that aligns us with God’s will and purposes. And as we pursue this path, we become living testimonies of God’s grace in a world darkened by sin (Matt 5:14-16).

At salvation, we are declared righteous before God through faith in Christ (Rom 3:22-24; 5:1; Phil 3:9). This is our judicial standing—unearned, complete, and irrevocable. But walking in righteousness refers to our progressive sanctification—how we live in light of that declared position. Paul reminds believers, “You were formerly darkness, but now you are Light in the Lord; walk as children of Light” (Eph 5:8). This walk involves putting off the old self and putting on the new, living out the righteousness that we possess positionally (Eph 4:1, 22-24). As we grow spiritually, our conduct should increasingly reflect the holiness of the One who called us (1 Pet 1:15-16).

Righteous living is guided by the Word of God and empowered by the Holy Spirit. It’s practical, not abstract. As we renew our minds with Scripture (Rom 12:2), we learn to discern right from wrong, truth from error, wisdom from folly. Walking in righteousness means loving what God loves, hating what He hates (Psa 97:10), and striving to “do justice, to love kindness, and to walk humbly with your God” (Mic 6:8). It shows up in our speech (Eph 4:29), our work ethic (Col 3:23), our financial choices (2 Cor 9:6-7), our relationships (Rom 12:10), and our moral choices (1 Pet 1:14-16).

Importantly, walking in righteousness is not about earning God’s favor—it’s our grateful response to His grace. It’s the outworking of a life that has been justified freely (Tit 3:5-7), now pursuing what pleases Him out of love and loyalty. This pursuit isn’t about flawless performance—no one but Christ has accomplished that—but about direction. When we stumble, we confess our sin, restoring fellowship with God (1 John 1:9), and then we resume our walk of faith (2 Cor 5:7), living obedient lives (Jam 1:22). Walking in righteousness means staying sensitive to the Spirit’s conviction, allowing Him to guide our decisions, speech, and relationships. As we abide in Christ and obey His Word (John 15:4-5), we bear spiritual fruit (Gal 5:22-23), bless others (1 Th 5:11), and live lives of purposeful influence (Matt 5:16). Ultimately, this walk glorifies the One who made us righteous in the first place and who will reward us for faithfulness at the judgment seat of Christ (1 Cor 3:12-15).

Steven R. Cook, D.Min., M.Div., B.Sc.

If this article has enriched your understanding and walk with Christ, and you feel led to support my ministry, your generosity is greatly appreciated. Your gifts enable me to continue sharing the gospel of grace and providing in-depth biblical teachings. Thank you for partnering with me in this mission.

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Guilty Before God

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All Are Guilty 3Biblically speaking, guilt implies one has acted contrary to God’s moral character and laws. Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God’s character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[1] The Bible reveals “the LORD is righteous and He loves righteousness” (Psa 11:7). We’re informed that at a future time, “He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness” (Psa 96:13), and He will “judge the living and the dead” (2 Tim 4:1). The problem is that all humanity is corrupt, for “are all under sin” (Rom 3:9), and “there is none righteous, not even one” (Rom 3:10), for “all have sinned and fall short of the glory of God” (Rom 3:23). Sin may be defined as the breaking of God’s moral laws. John wrote, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is when we transgress God’s law and depart from His intended path. According to J. I. Packer, “Sin may be comprehensively defined as lack of conformity to the law of God in act, habit, attitude, outlook, disposition, motivation, and mode of existence.”[2] The motivation behind sin is self-interest. It means we set our wills against the will of God; that we desire our interests above His interests and are willing to act contrary to His directives. According to Augustus Strong, “the sinner makes self the center of his life, sets himself directly against God and constitutes his own interest the supreme motive and his own will the supreme rule.”[3] Samuel Harris notes four characteristics of sin, namely, “It is self-sufficiency, the opposite of Christian faith…It is self-will, the opposite of Christian submission…It is self-seeking, the opposite of Christian benevolence…It is self-righteousness, the opposite of Christian humility and reverence.”[4] Merrill F. Unger states:

“The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4).”[5]

As sinners before a holy and righteous God, we bear an objective guilt because we have violated His holy character and righteous demands. We are responsible to God for what we have, what we are, and what we do. We have Adam’s original sin, which has been imputed to our account (Rom 5:12-13; cf. 1 Cor 15:21-22), we are sinners by nature (Psa 51:5; Jer 17:9; Rom 7:14-25; 13:12-14), and we do sin personally (Prov 20:9; Eccl 7:20; Isa 59:2; 64:6; Jam 1:14-15). God holds us accountable for our sinfulness. Our guilt is based on what God says about us and not our subjective impressions of ourselves. J. C. Moyer states, “Guilt is both the legal and moral condition that results from breaking God’s law.”[6] Louis Berkhof adds, “Guilt is the state of deserving condemnation or of being liable to punishment for the violation of a law or a moral requirement. It expresses the relation which sin bears to justice or to the penalty of the law.”[7] C.W. Stenschke states:

“In biblical language and thought guilt and sin are closely related. While sin usually denotes an action of personal failure (in deed, word or thought), guilt is a legal term that denotes the state resulting from this action. Guilt is an objective fact and arises when God’s standards have not been met, when the creator’s claim on his creation is neglected or refused whether willfully or unintentionally.”[8]

Being guilty before God is a fact and not a feeling. It is based on the objective truth of God’s Word and not our subjective impressions or fluctuating emotions. Our emotions are a blessing from the Lord, but only when properly calibrated to the truth of His revelation, otherwise they can be an impediment to our relationship with Him.

Humanism rejects God and His revelation and places mankind at the center of morality and meaning. Francis Schaeffer explains humanism as “Man beginning from himself, with no knowledge except what he himself can discover and no standards outside of himself. In this view Man is the measure of all things, as the Enlightenment expressed it.”[9] But atheism creates a problem concerning moral absolutes, for if there is no God, then there is no moral absolute Law-giver; and if there is no moral absolute Law-giver, then there are no moral absolutes, and we are left to conclude that what is, is right, and any further discussion about right and wrong becomes nothing more than opinion.[10] Francis Schaeffer is correct when he states:

“If there is no absolute moral standard, then one cannot say in a final sense that anything is right or wrong. By absolute we mean that which always applies, that which provides a final or ultimate standard. There must be an absolute if there are to be morals, and there must be an absolute if there are to be real values. If there is no absolute beyond man’s ideas, then there is no final appeal to judge between individuals and groups whose moral judgments conflict. We are merely left with conflicting opinions.”[11]

ForgivenThose who reject God are left to create and impose arbitrary values on others, and the tyrants of the world are glad to bully and control others by means of strong arm tactics, whether social intimidation, economic coercion, or brute physical force. The only objective standard for measuring righteousness or guilt is set forth in God’s Word which defines reality. The Bible reveals God is “the Judge of all the earth” (Gen 18:25), and He “is a righteous judge” (Psa 7:11), and He “judges righteously” (Jer 11:20), and “will by no means leave the guilty unpunished” (Ex 34:7). Yet, the Bible also reveals God is “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15), and One “Who pardons all your iniquities” (Psa 103:3), when we come to Him in honesty and humility. And for those who come to Him in humility, who are like the tax collector, who “was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’” (Luke 18:13), will find Him to be merciful. For those of us who trust in Christ as Savior, we are blessed with “forgiveness of sins” (Eph 1:7; cf., Acts 10:43), the “gift of righteousness” (Rom 5:17; cf., 2 Cor 5:21; Phil 3:9), “eternal life” (John 10:28), and become “children of God” (John 1:12), with a promise that we will spend eternity in heaven with Him (John 14:1-3). J. Dwight Pentecost notes, “If you should be without Jesus Christ as your personal Savior, you stand guilty before God because you are still in Adam’s race. Even though Christ bore that sin, it means nothing to you until you are related to Him by faith. The righteousness of Christ cannot be imputed to you unless you personally receive Jesus Christ as your Savior.”[12] If you have not yet trusted in Christ as your Savior, then I “beg you on behalf of Christ, be reconciled to God” (2 Cor 5:20).

Dr. Steven R. Cook

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[1] If there is no God, then there is no absolute standard for right and wrong and we are left with arbitrary laws based on manufactured values.

[2] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, 82.

[3] Augustus Hopkins Strong, Systematic Theology (Philadelphia: American Baptist Publication Society, 1907), 572.

[4] Samuel Harris, “The Christian Law of Self-Sacrifice,” Bibliotheca Sacra 18, no. 69 (1861): 149.

[5] Merrill F. Unger, et al, “Sin,” The New Unger’s Bible Dictionary, 1198.

[6] J. C. Moyer, “Guilt; Guilty,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised, 580.

[7] Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 232.

[8] C. W. Stenschke, “Guilt,” in New Dictionary of Biblical Theology, ed. T. Desmond Alexander and Brian S. Rosner, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 529.

[9] Francis A. Schaeffer, A Christian Manifesto (Wheaton, IL: Crossway, 2005), 24.

[10] God does exist, as “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands” (Psa 19:1). And though people may “suppress the truth in unrighteousness” (Rom 1:18), the reality is, “that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse” (Rom 1:19-20).

[11] Francis A. Schaeffer, How Should We Then Live?: The Rise and Decline of Western Thought and Culture, 50th L’Abri Anniversary Edition. (Wheaton, IL: Crossway, 2005), 145.

[12] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, MI: Kregel Publications, 1996), 48.

The Purposeful Suffering of Christ: A Look at Isaiah 53

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Christ-on-the-crossIt is in the understanding of the suffering and death of Christ that the sinner appreciates God’s great love and the price that was paid for our salvation. Christ suffered in our place, bearing the penalty that rightfully belongs to us. Scripture tells us that “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). Perhaps no section of Scripture in the Old Testament bears greater testimony to this truth than Isaiah 52:13 through 53:12, in which the prophet reveals the Messiah as the Suffering Servant. Isaiah 53 is mentioned several times in the New Testament as specifically referring to Christ (Matt 8:17; John 12:38; Acts 8:30-35; Rom 10:16; 1 Pet 2:22-25), so that there is no mistake in the minds of the New Testament writers that the passage points to Jesus. According to John Stott, “The New Testament writers quote eight specific verses as having been fulfilled in Jesus…eight verses out of the chapter’s twelve are all quite specifically referred to Jesus.”[1] And Arnold Fruchtenbaum notes:

“It was Isaiah the Prophet who first provided the hope that the day would come when the burden will be lifted. In Isaiah 53, God declared that the Suffering Servant, the Messiah, would be the sacrifice for sin…The point of Isaiah 53 is basically this: The animal sacrifices under the Mosaic Law were intended to be of temporary duration, a temporary measure only. God’s intent was for there to be one final blood sacrifice, and that would be the sacrifice of the Messiah Himself.”[2]

In Isaiah 53:10 we observe the Father’s judgment on Christ for our sin, and Christ’s willingness to be judged in our place. Isaiah, wrote, “But the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isa 53:10). It was the Father’s will for the Son to go to the cross to die for sinners, but we must also realize that Christ willingly went to His death and bore the Father’s wrath in our place. It is simultaneously true that God sent and Christ went. Jesus was not forced upon the cross, but willingly, in love, surrendered His life and died in our place. Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18). Paul wrote, “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph 5:2), and “Christ also loved the church and gave Himself up for her” (Eph 5:25), and “the Son of God, who loved me and gave Himself up for me” (Gal 2:20). The writer to the Hebrews tells us that Christ “offered up Himself” (Heb 7:27), and “offered Himself without blemish to God” (Heb 9:14).

As a result of Jesus bearing the sin of many, Isaiah wrote, “He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand” (Isa 53:10b). When Isaiah said, “He will see His offspring”, it meant that Christ’s death would bear the fruit of spiritual offspring as people turn to Him as Savior and are born again (cf. John 3:3; 1 Pet 1:3, 23). Fruchtenbaum notes, “The Servant’s seed would be those who benefit from His death by spiritual rebirth. The moment they accept for themselves His substitutionary death for their sins, they are born again spiritually by the Holy Spirit. By this spiritual rebirth, they become the Servant’s seed.”[3] And the phrase, “He will prolong His days” refers to Jesus’ bodily resurrection, never to die again. And the phrase, “the good pleasure of the LORD” most likely speaks of heaven’s wealth that will be known to those whom Christ will justify and who will share in His riches and heavenly estate (John 14:1-3; 1 Pet 1:3-4).

Though Jesus suffered greatly on the cross, His death was infinitely purposeful, as it satisfied the Father’s demands toward our sin, and also justified the many who would trust in Christ as Savior. Isaiah wrote, “As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities” (Isa 53:11). Here is a picture of substitutionary atonement, as the Suffering Servant will “justify the many, as He will bear their iniquities” (Isa 53:11b). Peter also reveals the doctrine of substitution when he states, “Christ also died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). It is important to grasp that Christ bore our sin, but this did not make Him a sinner in conduct. On the other hand, we are declared righteous in God’s sight because of the righteousness of Christ imputed to us at the moment of salvation, but this does not make us righteous in conduct. God gives us “the gift of righteousness” (Rom 5:17) at the moment we trust Christ as our Savior. This is what Paul meant when he stated, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Cor 5:21). Paul understood the doctrine of substitution, that Christ died in the place of sinners and that sinners are declared righteous because of the work of Christ credited to their account. This explains Paul’s desire to “be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith” (Phil 3:9). Concerning Isaiah 53:11, Edward Young states:

“When the servant bears the iniquities of the many and has been punished for the guilt of these iniquities, the act of bearing the iniquities in itself has not changed the character of those whose iniquities are borne. When the iniquities are borne, i.e. when the guilt those iniquities involved has been punished, the servant may declare that the many stand in right relationship with God. Their iniquities will no longer be able to rise up and accuse them, for the guilt of those iniquities has been punished. Thus, they are justified. They are declared to be righteous, for they have received the righteousness of the servant and they are received and accepted by God Himself. Of them God says that they no longer have iniquities, but they do have the righteousness of the servant. This can only be a forensic justification.”[4]

If we had stood at the trials of Jesus, seen His beatings, seen His crucifixion and sat at the foot of the cross, surely we would have wept at the injustice and brutal cruelty of it all. However, the Scripture reveals that it was the will of God that Christ go to the cross and die for sinners (Acts 2:23; 4:28), that His death would be an atoning sacrifice that satisfied every righteous demand of the Father (Rom 3:25; 1 John 2:2). In the willing death of Christ, we have the Father’s righteousness displayed toward our sin as well as His love toward us, the sinner, whom He seeks to save.

There is a purpose to the suffering of Christ. He suffered that we might have forgiveness of sins and eternal life. His substitutionary death propitiated the Father’s righteous demand for justice concerning our sin and now we can come to God with the empty hands of faith and receive the free gift of eternal life and be clothed in perfect righteousness. This was accomplished while were helpless, ungodly, sinners and enemies of God (Rom 5:6-10). God graciously acted toward us to reconcile us to Himself, and this was accomplished through the suffering of Christ.

Dr. Steven R. Cook

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[1] John R. W. Stott, The Cross of Christ (Downers Grove, Ill. Intervarsity Press, 1986), 145.

[2] Arnold G. Fruchtenbaum, Messianic Christology: A Study of Old Testament Prophecy Concerning the First Coming of the Messiah (Tustin, CA: Ariel Ministries, 1998), 130.

[3] Arnold Fruchtenbaum, The Book of Isaiah: Exposition from a Messianic Jewish Perspective (San Antonio, TX. Ariel Ministries, 2021), 577-578.

[4] Edward Young, The Book of Isaiah, Chapters 40–66, vol. 3 (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1972), 358.

Trusting God’s Provision: Resting in His Promises

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As Christians, we can depend on the Lord to provide for our daily needs. Abraham knew this to be true and said of Yahweh, “The LORD Will Provide” (Gen 22:14). And Paul wrote, “God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed” (2 Cor 9:8), and “God will supply all your needs according to His riches in glory in Christ Jesus” (Phil 4:19). Of course, as Christians, we must not confuse need with greed.

The CrossGod’s greatest provision was for our eternal salvation, which came through His Son, Jesus, Who died in our place and bore the punishment that rightfully belongs to us (Rom 5:8; 1 Cor 15:3-4; 1 Pet 3:18). When we trust in Christ alone as our Savior, we receive forgiveness of sins (Eph 1:7), eternal life (John 10:28), are transferred into “the kingdom of His beloved Son” (Col 1:13), become “children of God” (John 1:12), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3). God’s wonderful grace is amazing! And God, having done the most for us at the cross, will not do less for us after our salvation. Paul wrote, “What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom 8:31-32). Since God has already demonstrated His maximum love and generosity by giving His Son for our salvation, it only stands to reason that He will certainly provide everything else needed for our well-being, and for a life that glorifies Him and edifies others.

Bible Promises - 1By faith we trust God and rest in His promises. Failure to trust God will result in worry, fear, and an anxious heart that is never at rest. Do our hearts ever become anxious? Of course they do. And does fear ever rise up? Yes, of course it does. Well over a hundred times in the OT & NT believers are told “do no fear” and “do not be afraid” (e.g., Gen 15:1, Deut 1:21; Isa 41:10; Matt 10:28; 1 Pet 3:14). These directives would be superfluous if sinful fear was not a problem for the believer. Sometimes we become like Peter and look at the storm around us (Matt 14:30), become frightened, and sink into what we fear. But when fear rises up, faith must rise higher, always trusting God to keep His Word. When trials come (and they will), we must see them as opportunities to grow in our faith (Jam 1:2-4). The benefit of living by faith is a relaxed mental attitude as the believer focuses on the Lord and His promises. Remember, God always keeps His promises, for “God is not a man, that He should lie, nor a son of man, that He should repent; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). Yes, He will always keep His Word, for “the Glory of Israel will not lie or change His mind; for He is not a man that He should change His mind” (1 Sam 15:29), for “it is impossible for God to lie” (Heb 6:18). God has integrity and keeps His Word, and “is able to do far more abundantly beyond all that we ask or think” (Eph 3:20a).

Walk by FaithGod will provide. The challenge for us, as His children, is to accept His Word as true and apply it to our lives on a regular basis. The walk of faith requires us to have discipline of mind and will, to learn and live God’s Word, and to stay focused on Him and His promises. As God’s children, we are to “walk by faith and not by sight” (2 Cor 5:7). The walk of faith is what He wants, for He says, “My righteous one shall live by faith” (Heb 10:38), and “faith is the assurance of things hoped for, the conviction of things not seen” (Heb 11:1). The life of faith is what Pleases God, “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). Will there be failure on our part? Yes, more often than most of us would like to admit. But that’s why daily confession is important (1 John 1:9), as we acknowledge our sins to God, trust that He forgives, and then move back into a walk of faith. Let us continually learn and live God’s Word, always trusting the Lord will provide and that He will keep His promises to us. This way of living will glorify God, edify others, and result in a relaxed mental attitude for us as we lean on the Lord.

Dr. Steven R. Cook

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Beyond the Fragrance: The Enduring Legacy of a Good Name

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Perfume BottleSolomon wrote, “A good name is better than a good perfume, and the day of one’s death is better than the day of one’s birth” (Eccl 7:1). This seems antithetical to our worldly culture. That’s fine. God’s Word always challenges our secular viewpoint. A good name speaks of a good character, and a good character is more desirable than a good perfume. But why does Solomon say a good name is better than a good perfume? I’m glad you asked. In the ancient world, perfume was used at funerals to mask a body’s decay, and it was used on all, both the good and the evil. But whereas the pleasant aroma of good perfume is temporary, a good name will endure. It will endure to the end of one’s life and beyond. For this reason Solomon says, “the day of one’s death is better than the day of one’s birth.” But what is Solomon talking about? Why is the day of one’s death better than the day of one’s birth? I’m glad you asked. A birth marks a beginning of life, one with numerous possibilities, either for wisdom or folly, righteousness or wickedness, goodness or evil. Though there are forces at work (within and without) to push and pull us one way or another, our life is what we make it. And our value system and the daily choices we make, whether biblical or worldly, will direct us onto the path of righteousness or wickedness, and every moment is a choice to continue along that path or turn from it. For the righteous, as long as we are alive and walking with the Lord, there’s the possibility our good name may become ruined if we turn from that path. But if we maintain our goodness and integrity to the end of our life, our good reputation will be sealed forever. And among the righteous, “A good name is to be more desired than great wealth, and favor is better than silver and gold” (Prov 22:1), and “The memory of the righteous is blessed, but the name of the wicked will rot” (Prov 10:7). The death of the righteous is like the setting of the sun on a beautiful day, with bright rays shining through the clouds and lighting the sky on fire for all to enjoy and revel in its glory.

Ironically, Solomon failed to abide by the wisdom he gave to others. For Solomon, who started out well in life, eventually turned away from the Lord and chose a path of idolatry and wickedness. At the end of his life, Scripture reveals that “Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father had done” (1 Ki 11:6). Though good perfume was used on Solomon’s body at the time of his death, his good name was tarnished by his evil actions.

Dr. Steven R. Cook

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Being the Good Boss

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Good BossGood character is never automatic but is consciously developed over many years through right learning and living amidst trials, storms, and conflicts. It is an inescapable truth that strong character—like a strong body—is forged through training and testing. As the adage goes, “No pain, no gain.” If we are willing, we can view life’s trials as opportunities to make us better rather than bitter. We can voluntarily submit ourselves to the furnace of affliction, which burns away the dross of weak character and cultivates those golden qualities that reflect the highest and best in humanity. Over time, we may even learn to smile at the storm, knowing the One who sends it and trusting that it comes with a purpose—one that includes developing the good character that could not mature by any other means.

But there are other forces at work in the world—other value systems that are harmful and may lead me down destructive paths. Any dead fish can float downstream with the current, but it takes someone who is alive and strong to swim against it. I want to be that person. I want to be the kind of person who desires to walk with God daily and who helps and encourages others to do the same. God has granted me the privilege of leadership in my marriage, in Bible class, and as a supervisor at work. I take these responsibilities very seriously because I understand that who I am and how I live influences the thoughts and actions of others. The following is a list of good character qualities I aspire to cultivate, though it is by no means exhaustive. I see a good leader as one who:

  1. Submits to God. “Submit therefore to God. Resist the devil and he will flee from you.” (Jam 4:7). ”I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1).
  2. Resists conformity to the world. “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom 12:2).
  3. Lives by Faith. “But My righteous one will live by faith; and if he draws back, I have no pleasure in him” (Heb 10:38). “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6).
  4. Possesses integrity. God said of king David, “So he shepherded them according to the integrity of his heart, and guided them with his skillful hands” (Psa 78:72). “He who walks in integrity walks securely, but he who perverts his ways will be found out” (Prov 10:9). Having integrity means a person is not artificial, but is genuine in character, honest in speech and faithful to promises.
  5. Does not slander others. “The Lord states, ‘You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness’” (Ex 23:1; cf. Psa 15:3; Pro 11:3; Tit 2:7-8).
  6. Associates with wise persons and listens to their counsel. “He who walks with wise men will be wise, but the companion of fools will suffer harm” (Prov 13:20). “The way of a fool is right in his own eyes, but a wise man is he who listens to counsel. (Prov 12:15).
  7. Governs wisely. “By me [wisdom] kings reign, and rulers decree justice. By me princes rule, and nobles, all who judge rightly” (Prov 8:15-16).
  8. Does not befriend immoral persons. “How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers!” (Psa 1:1). “I do not sit with deceitful men, nor will I go with pretenders” (Psa 26:4).
  9. Prays often. “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints” (Eph 6:18). “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18).
  10. Brings stability to those under his/her care. “The king gives stability to the land by justice, but a man who takes bribes overthrows it” (Prov 29:4).
  11. Cares about justice. “You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly” (Lev 19:15). “He has told you what is good and what it is the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God” (Mic 6:8).
  12. Searches to find the facts of a matter before rendering judgment. “He who gives an answer before he hears, it is folly and shame to him. (Prov 18:13). “It is the glory of God to conceal a matter, but the glory of kings is to search out a matter” (Prov 25:2).
  13. Preserves the rights of others by clear thinking. “It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to desire strong drink, for they will drink and forget what is decreed, and pervert the rights of all the afflicted” (Prov 31:4-5).
  14. Educates and delegates responsibility to trusted persons. Moses’ father-in-law, Jethro, told him, “select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens. Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with you” (Ex 18:21-22).
  15. Is compassionate, kind, humble, gentle, patient, forgiving and loving. “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love, which is the perfect bond of unity” (Col 3:12-14) “I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love” (Eph 4:1-2).
  16. Looks out for the interests of others. “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phil 2:3-4).
  17. Encourages and builds others up. “Let no unwholesome word proceed from your mouth, but only such a word as is good for building someone up according to the need of the moment, so that it will give grace to those who hear” (Eph 4:29). “Therefore encourage one another and build up one another, just as you also are doing” (1 Th 5:11).
  18. Pursues peace rather than strife. “Depart from evil and do good; seek peace and pursue it” (Psa 34:14). “So then we pursue the things which make for peace and the building up of one another” (Rom 14:19).
  19. Recognizes his/her authority and uses it to serve others, not to tear them down. “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not this way among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:25-28; cf. John 13:1-17).
  20. Rebukes wickedness. “He who says to the wicked, ‘You are righteous,’ peoples will curse him, nations will abhor him; but to those who rebuke the wicked will be delight, and a good blessing will come upon them” (Pro 24:24-25). “We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone” (1 Th 5:14).
  21. Is slow to anger. “He who is slow to anger is better than the mighty, and he who rules his spirit, than he who captures a city” (Pro 16:32). “He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding” (Prov 17:27; cf. 15:18; 19:11; 29:11).
  22. Is not argumentative. “The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth” (2 Tim 2:24-25).
  23. Uses wise and gracious words. “The mouth of the righteous utters wisdom, and his tongue speaks justice” (Psa 37:30).  “Words from the mouth of a wise man are gracious, while the lips of a fool consume him” (Eccl 10:12), and “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” (Col 4:6).

On a day-to-day basis, good leaders listen to their team, stand up for them, trust them, and refrain from micromanaging every aspect of their work. They communicate clearly, consistently, and collaboratively. They seek advice, listen to concerns, and consult their team on the best solutions for success. They set high expectations and encourage others to strive for excellence, operating according to agency standards and reaching for new heights. They also care about the well-being of their team outside of work, promoting good physical, social, and mental health.

Good leaders can be tough when necessary. They live in reality and understand that some individuals may not respond positively to their leadership. In such cases, they may need to use their authority to reprimand or even terminate staff; however, this is always a last resort, employed only after all other positive strategies have been exhausted. Ultimately, a good leader lives sacrificially for the benefit of others, always desiring the success of their team as well as the success of the agency.

Dr. Steven R. Cook

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God’s Righteousness at the Cross

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     The subject of the cross addresses God’s righteousness, man’s sinfulness, and Jesus’ substitutionary death which satisfied God’s righteous demands toward our sin and reconciles us to the Father.  Certainly other characteristics of God are seen at the cross such as love, mercy, and grace; however, this article will primarily be concerned with His attribute of righteousness.  The cross makes sense when we see it in connection with God’s attribute of righteousness. 

     RighteousnessGod is revealed in Scripture as a “God of faithfulness and without injustice, righteous and upright is He” (Deut. 32:4); and elsewhere it is stated, “Righteousness and justice are the foundation of Your throne” (Ps. 89:14a).  Because God is righteous, He can only accept that which conforms to His righteousness and He cannot approve of sin at all.  Scripture reveals, “You are not a God who takes pleasure in wickedness; no evil dwells with You.” (Ps. 5:4), and “everyone who acts unjustly is an abomination to the LORD your God” (Deut. 25:16b).  Habakkuk states, “Your eyes are too pure to approve evil, and You can not look on wickedness with favor” (Hab. 1:13), and John writes, “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all” (1 John 1:5). 

Everyone is Sinful

     The problem between God and man is a problem of separation caused by sin (Isa. 59:2).  It’s not a problem that originates with God, for He is immutable and His righteousness is constant.  It is people who have sinned and moved away from God.  And it’s not just a few people who have sinned, but everyone.  Scripture reveals, “there is no man who does not sin” (1 Ki. 8:46), and “Indeed, there is not a righteous man on earth who continually does good and who never sins” (Eccl. 7:20).  Furthermore, “there is none righteous, not even one…for all have sinned and fall short of the glory of God” (Rom. 3:10, 23), and “the wages of sin is death” (Rom 6:23).  The subject of sin is mentioned in both the Old and New Testaments.  The Hebrew חָטָא chata and the Greek ἁμαρτάνω hamartano are the two most common words for sin, and both have the basic meaning to miss the mark.  God’s laws are a reflection of His righteous character, and when a person sins, he/she misses the mark of God’s character and will.  “The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen. 39:9; Ps. 51:4).”[1] 

     People are sinners in three ways: first they are sinners by imputation of Adam’s original sin (Rom. 5:12-21), second, they are sinners by nature (Ps. 51:5; Rom. 7:19-21; Eph. 2:3), and third, they are sinners by choice (1 Ki. 8:46; Rom. 3:9-18).  Adam’s sin in the Garden of Eden is the first and greatest of them all, for he incurred the penalty of spiritual and physical death that God righteously and sovereignly promised would come if he ate the fruit from the forbidden tree.  “The LORD God commanded the man [Adam], saying, ‘From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die’”  (Gen. 2:16-17).  Both Adam and Eve “took from its fruit and ate” (Gen. 3:6); however, Adam alone was held responsible by God for the disobedience that occurred in the Garden of Eden, for he was the spiritual head of the marriage.   Because of Adam’s rebellion against God, sin and death entered the human race (Rom. 5:12, 18-19) and spread throughout the universe (Rom. 8:20-22).  “Therefore, just as through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned [when Adam sinned]” (Rom. 5:12), for “through one transgression [of Adam] there resulted condemnation to all men” (Rom. 5:19a), and “by a man [Adam] came death, by a man [Jesus] also came the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive” (1 Cor. 15:21-22).  All of Adam’s descendants are born into this world spiritually dead in “trespasses and sins” (Eph. 2:1), and are by nature “children of wrath” (Eph. 2:3), “separate from Christ…having no hope and without God in the world” (Eph. 2:12), “alienated” from God (Col. 1:21), helpless, ungodly, sinners, and enemies (Rom. 5:6-10). 

     Sin permeates the thoughts, feelings and volition (i.e. will) of every person.  This does not mean that people are as sinful as they can be, but that all are equally in a state of sin and their sinful condition has completely separated them from God and rendered them helpless to save themselves.  “All are under God’s wrath and in need of salvation.  The religious and nonreligious, the educated and uneducated, the rich and the poor—all are in need of God’s saving grace and are hopelessly lost without it.”[2]  Admittedly, this dark picture of the sinfulness of mankind is difficult to accept; however, God’s estimation of mankind set forth in Scripture is true. 

People are Helpless to Correct the Problem of Sin

     The problem is not only that everyone is marked by sin, but they are helpless to correct the problem of sin.  Sin is a stain that cannot be washed away by self-effort; however, throughout history, many have tried to win God’s approval through a moral lifestyle and good works.  Scripture reveals that good works and/or adherence to laws can never win the approval of God.  In the sight of God, “all our righteous deeds [צְדָקָה tsedaqah] are like a filthy garment” which have no saving value whatsoever (Isa. 64:6).  The words translated “filthy garment” in Isaiah 64:6 literally means a “menstruation garment”[3] which conveys in strong and offensive language the “best deeds of guilty people.”[4]  If people were to gather all their “righteous deeds” and bring them to God and demand their trade-in value, the results would be rejection and eternal separation from Him in the Lake of Fire (Rev. 20:12-15). 

     Many unbelievers fallaciously hold to the strange notion that if they follow the Mosaic Law (or follow any system of good works) they will win God’s approval and be accepted into heaven.  This is wrong.  The Biblical teaching is that we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16), for “if righteousness comes through the Law, then Christ died needlessly” (Gal. 2:21).  Rather, we are “justified as a gift by His grace through the redemption which is in Christ Jesus (Rom. 3:24), and “we maintain that a man is justified by faith apart from works of the Law” (Rom. 3:28; cf. 4:5).  Salvation is “the gift of God; not as a result of works, so that no one may boast” (Eph. 2:8b-9), for God saves us “not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Tit. 3:5).

     If human works make people righteous, then credit belongs to those individuals for the work they accomplished on their own behalf in bringing themselves to God.  But human works never save.  The credit for our salvation belongs completely to the Lord Jesus Christ because of His substitutionary atoning work on the cross.  The cross of Christ is an offense to the arrogant self-made man who must admit his helplessness and sinfulness before a righteous God. 

The Cross is a Place of Judgment

     It is true that the cross represents the love of God toward a fallen world He wishes to save (John 3:16).  However, we must also see the cross as a place of judgment, darkness and wrath.  Matthew writes, “from the sixth hour darkness fell upon all the land until the ninth hour” (Matt. 27:45).  This was a physical darkness that one could see with the eye, though the spiritually blind could not see it for its true significance.  This darkness that overshadowed the cross was a picture of wrath that flowed from God’s righteousness as He judged the sin of mankind.  “Darkness in Scripture often represents judgment and or tragedy (cf. Exod. 10:21–22; Amos 8:9–10).”[5]  Christ on the cross was made to bear the Father’s wrath for our sin. 

It was during that time that He bore the indescribable curse of our sins. In those three hours were compressed the hell which we deserved, the wrath of God against all our transgressions. We see it only dimly; we simply cannot know what it meant for Him to satisfy all God’s righteous claims against sin. We only know that in those three hours He paid the price, settled the debt, and finished the work necessary for man’s redemption.[6]

     It was on the cross that God’s righteous judgment for our sin was dealt with in the Person of Jesus, for “He was pierced through for our transgressions, He was crushed for our iniquities” (Isa. 53:5).  “When the servant bore the guilt of our sins, we are saying that he bore the punishment that was due to us because of those sins, and that is to say that he was our substitute. His punishment was vicarious.”[7]  Isaiah writes, for “the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a Guilt offering” (Isa. 53:10).  The cross was not forced upon Jesus, and it would be wrong to see Him as a helpless victim of His Father’s wrath.  It is simultaneously true that God sent and Christ went.  Jesus was willing to die in our place, as the Scripture reveals “Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma” (Eph. 5:2).  Jesus said, “I lay down My life for the sheep” (John 10:15), and “no one has taken it away from Me, but I lay it down on My own initiative” (John 10:18).  The cross would reflect injustice if Jesus were forced there against His will.  But this is not the case.  Rather, Jesus went to the cross willingly and laid down His life and bore the punishment that belonged to us.  He bore God’s wrath and died in our place. 

     Paul states that Jesus “was delivered over because of our transgressions” (Rom. 4:25), as “He made Him who knew no sin to be sin on our behalf” (2 Cor. 5:21).  Peter writes that Christ “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet. 3:18).  This was the time when God the Father poured out His wrath upon the humanity of Christ; for “He Himself bore our sins in His body on the cross” (1 Pet. 2:24).  “His body” refers to His humanity, for deity cannot bear sin.[8]  God sent Jesus to the cross to satisfy His righteous demands for our sin, and He is satisfied with the death of Christ.  We did not ask for this, nor do we deserve it.  The cross is God’s solution to the problem of sin. 

God Justifies Sinners Because of the Work of Jesus on the Cross

     God would be fully justified to condemn every person to the Lake of Fire.  However, He created a plan to satisfy His righteous demands toward sinners, and He did this without compromising His love toward those He wished to save.  The wisdom of God is seen at the cross where righteousness and love intersect.  Righteousness demands punishment for sin.  Love seeks to show grace and mercy to the undeserving.  The cross is where that happens simultaneously.  The result is that sin is judged and sinners are saved by grace through faith completely apart from any human works they might produce.  Jesus purchased our freedom with His blood that was shed on Calvary.  The Father is propitiated and sinners are justified because of the work of Christ on our behalf.  We are forgiven.  Jesus is the Hero. 

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. (Rom. 3:21-26)

     Paul uses several theologically rich words throughout this short section of Scripture such as righteousness, faith, justified, grace, redemption, and propitiation.  In the above section, righteousness refers to God’s righteousness.  It is a righteousness apart from the Law (Rom. 3:21a), but witnessed to by “the Law and Prophets” (Rom. 3:21).  It is the “righteousness of God through faith in Jesus Christ for all those who believe” (Rom. 3:22).  No one can, by their own efforts, merit the righteousness of God, and it is futile to try.  God’s righteousness is given freely, as a gift, to those who trust in Jesus as Savior.  The recipients are those who “have sinned and fall short of the glory of God” (Rom. 3:23; cf. Rom. 5:6-10; Eph. 2:1-3).  God’s justification of sinners comes “as a gift by His grace through the redemption which is in Christ Jesus” (Rom. 3:24a).  To be justified means that God declares someone is in perfect conformity to His righteousness.  The sinner who believes in Jesus as Savior is justified instantly, fully, and forever.  Justification and sanctification are sometimes confused.  “Justification describes a person’s status in the sight of the law, not the condition of his or her character. The condition of one’s character and conduct is that with which sanctification deals.”[9]  God’s justification is a “gift”, from the Greek word δωρεά dorea, which refers to something “freely given, as a gift, without payment.”[10]  Think about that.  God’s justification is a gift, freely given and freely received, without any expectation of compensation from the recipient.  This is God’s grace to the undeserving.  Grace, from the Greek word χάρις charis, refers to “the action of one who volunteers to do something not otherwise obligatory.”[11]  God justifies sinners freely, by grace, because of the work of Christ on their behalf. 

     By faith we trust that what Christ accomplished on the cross forever satisfies God’s righteous demands for sin.  We simply believe in Jesus for salvation.  A mute quadriplegic, who can never speak or act, can be forever saved because of the work of Christ.  Jesus paid it all.  No one has the means to redeem his own soul, nor the soul of another.  Jesus asked, “what will a man give in exchange for his soul?” (Matt. 16:26).  The answer is “nothing”!  If Jesus had not paid our sin-debt to God, there would be no hope of ever being liberated from spiritual slavery, for “no man can by any means redeem his brother or give to God a ransom for him—for the redemption of his soul is costly, and he should cease trying forever” (Ps. 49:7-8).  However, Paul writes of the “redemption which is in Christ Jesus” (Rom. 3:24b), and this speaks of the payment He made on behalf of sinners.  “Redemption” translates the Greek ἀπολύτρωσις apolutrosis which means to “release from a captive condition.”[12]  Redemption refers to the payment of a debt that one gives in order to liberate another from slavery.  Jesus declared “the Son of Man did not come to be served, but to serve, and to give His life a ransom [λύτρον lutron] for many” (Mark 10:45), and the apostle Paul tells us that Jesus “gave Himself as a ransom [ἀντίλυτρον antilutron] for all” (1 Tim. 2:6).  When we turn to Christ as our only Savior “we have redemption [ἀπολύτρωσις apolutrosis] through His blood, the forgiveness of our trespasses” (Eph. 1:7; cf. Col. 1:13-14).  Because Jesus died in our place, He is able to set us free from our spiritual bondage and give us eternal life, but it is only because of His shed blood on the cross that He can do this, for we “were not redeemed [λύτρον lutron] with perishable things like silver or gold…but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet. 1:18-19).  The blood of Christ is necessary, for “without shedding of blood there is no forgiveness” (Heb. 9:22). 

Redemption implies antecedent bondage.  Thus the word refers primarily to man’s subjection to the dominion and curse of sin (see Gal. 3:13; 1 Cor. 15:56).  Also in a secondary sense to the bondage of Satan as the head of the kingdom of darkness, and to the bondage of death as the penalty of sin (see Acts 26:18; Heb. 2:14-15).  Redemption from this bondage is represented in the Scriptures as both universal and limited.  It is universal in the sense that its advantages are freely offered to all.  It is limited in the sense that it is effectual only with respect to those who meet the conditions of salvation announced in the gospel.  For such it is effectual in that they receive forgiveness of sins and the power to lead a new and holy life.  Satan is no longer their captor, and death has lost its sting and terror.  They look forward to the redemption of the body (see Heb. 2:9; Acts 3:19; Eph. 1:7; Acts 26:18; 2 Tim. 2:26; 1 Cor. 15:55-57; Rom. 8:15-23).[13]

     All humanity is born into a slave-market of sin.  Jesus came into this world and took upon Himself true humanity and died upon a cross to atone for our sins.  Because Jesus died on the cross and tasted death for everyone (Heb. 2:9), He rendered inoperative “him who had the power of death, that is, the devil” (Heb. 2:14).  Those who turn to Christ for salvation can be set free from the slave-market of sin into which they were born, to which they were “subject to slavery all their lives” (Heb. 2:15).  Once we are saved, we can say with the apostle Paul, “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins” (Col. 1:13-14). 

     What was it that Christ offered as payment for sin?  The answer is His blood that He shed on the cross.  The payment of our debt occurred at the cross by the Lord Jesus, “whom God displayed publicly as a propitiation in His blood through faith” (Rom. 3:25a).  Propitiation translates the Greek word ἱλαστήριον hilasterion which is defined as, “A sacrifice that bears God’s wrath to the end and in so doing changes God’s wrath toward us into favor.”[14]  At the cross, God effected the removal of all impediments that hindered a restored relationship with Him, and this He accomplished by the blood of Christ, which is the coin of the heavenly realm that paid our sin-debt.  The blood of Christ forever satisfied God’s righteous demands for our sin. 

     The Apostle John also writes about Jesus’ death as a satisfying payment for sins.  He tells us “He Himself is the propitiation [ἱλασμός hilasmos – a satisfactory sacrifice] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf. 4:10).  At the cross, God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col. 2:14).  Propitiation means that God’s righteous wrath toward our sin has been appeased.  He is no longer angry. 

Christ’s absolute righteousness alone satisfies (propitiates) the demands of an absolutely righteous God. The Greek term “propitiate” (hilasteerion) is used only three times in the New Testament. John informs us that “He [Christ][15] is the atoning sacrifice [propitiation] for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2). He adds, “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice [propitiation] for our sins” (1 John 4:10). Thus, “God presented him as a sacrifice of atonement [propitiation], through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished” (Rom. 3:25).[16]

     When God judged Christ on the cross, it was a display “of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus” (Rom. 3:26).  God has dealt with our sin in a righteous manner.  He judged it.  Jesus was the object of that judgment, and the cross was the place where the penalty was paid.  “It demonstrates God’s righteousness, the subject of Romans, by showing that God is both just in His dealings with sin and the Justifier who provides righteous standing for the sinner.”[17]  God justifies the sinner who comes in faith, believing in Jesus as Savior (John 3:16; 20:31 Acts 4:12; 16:30-31; 1 Cor. 15:3-4).  The word faith translates the Greek noun πίστις pistis, which refers to a “state of believing on the basis of the reliability of the one trusted.”[18]  Faith has no saving merit, as the sinner places all trust in the Person and work of Jesus Who has accomplished our salvation in full.  No works are required (Rom. 4:1-5; Eph. 2:8-9; Tit. 3:5).

You can be adjusted to God’s standard, because God made Christ to become sin for us.  The One who knew no sin, the One in whose lips had never been found guile, took upon Himself our sin in order that He might bear our sins to the cross and offer Himself as an acceptable substitute to God for us—on our behalf, in our place.  And when Jesus Christ identified Himself with sinners and went to the cross on their behalf and in their place, He was making possible the doctrine of reconciliation.  He was making it possible for God to conform the world to Himself, to adjust the world to His standard so that sinners in the world might find salvation because “Jesus paid it all.”  You can be adjusted to God, to God’s standard, through Christ, by His death, by His cross, by His blood, and by His identification with sinners.[19]

     Jesus’ death on the cross was substitutionary (Mark 10:45; Rom. 5:8-10; 2 Cor. 5:21; 1 Pet. 3:18), paid the redemption price for sin (Matt. 20:28; Gal. 3:13; 4:4-5; 1 Pet. 1:15), cancelled our sin debt (Col. 2:14), propitiated the Father (Isa. 53:4-6, 10-12; Rom. 3:25; 1 John 2:2; 4:10), and reconciles sinners by grace through faith (2 Cor. 5:18-19; Eph. 2:8-9; Col. 1:19-20).  The result is salvation to those who accept the free gift of eternal life that was accomplished by Jesus.  In the Bible, it is always God who saves the sinner (John 3:16; Tit. 3:5).  It is God who gives the sinner eternal life and imputes to him a righteousness he does not deserve and could never manufacture on his own (John 10:28; Rom. 4:1-6; 5:17; 2 Cor. 5:21; Phil. 3:9).  The sinner never saves himself.  If the sinner could save himself, then Jesus’s death on the cross would not have been necessary.   

The word salvation is used in the Bible to indicate a work of God in behalf of man. In the present dispensation its use is limited to His work for individuals only, and is vouchsafed to them upon one definite condition. Too much emphasis cannot be placed on the fact that now, according to the Bible, salvation is the result of the work of God for the individual, rather than the work of the individual for God, or even the work of the individual for himself. Eventually the one who is saved by the power of God may, after that divine work is accomplished, do “good works” for God; for salvation is said to be “unto good works” (Eph. 2:10) and those who “believed” are to be “careful to maintain good works” (Tit. 3:8). Good works are evidently made possible by salvation; but these good works, which follow salvation, do not add anything to the all-sufficient and perfect saving work of God.[20]

     Salvation is an all-encompassing provision.  It begins and ends with the work of Christ who satisfied God’s righteous character and demands for sin.  It is all that God does for unworthy sinners because Christ was judged in our place.  He atoned for our sin by His shed blood on Calvary.  He paid the redemption price and liberated us from spiritual slavery and an eternal punishment that was surely ours.  He did this freely, in love, and provides salvation by grace to all those who come by faith, trusting in Him alone as Savior. 

Summary

     God is perfectly righteous and cannot approve of sin.  All humanity is under guilt and condemnation because of sin.  We are sinners in Adam, by nature, and by choice.  More so, we are helpless to save ourselves from the slave market of sin into which we were born.  God, in love, did for us what we could not do ourselves.  He satisfied every demand of His righteousness by judging our sin in the substitute of His Son, Jesus, Who came into the world sinless, lived a perfectly righteous life under the Law, and went to the cross as an innocent Man and died in our place, the just for the unjust.  The result is forgiveness of sins, eternal life, and the gift of righteousness to those who believe in Jesus as their Savior, trusting that His work on the cross satisfied every righteous demand of the Father.  This blessing to us is an expression of God’s love and based on His grace.

Steven R. Cook, D.Min.

Related Articles:

[1] Merrill Frederick Unger, R. K. Harrison, Howard Frederic Vos et al., “Sin” The New Unger’s Bible Dictionary, Rev. and updated ed. (Chicago: Moody Press, 1988), 1198.

[2] Robert P. Lightner, Handbook of Evangelical Theology (Grand Rapids, Mich., Kregel Publications, 1995), 188-189.

[3] Francis Brown, et al, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon, 723.

[4] Ibid., 723.

[5] Tom Constable, Tom Constable’s Expository Notes on the Bible, Matt. 27:45.

[6] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, 1309.

[7] Edward Young, The Book of Isaiah, Chapters 40–66, vol. 3 (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1972), 348.

[8] Though reference is here made to Jesus’ humanity, this in no way diminishes His divine nature. Jesus is the God-Man.  He is one Person.  He is eternal God (Isa. 9:6; John 8:56-58), yet He was born of a woman in time and space (Gal. 4:4).  He is omniscient (Ps. 139:1-6), but as a boy, He grew in knowledge (Luke 2:52).  He created the universe (Gen. 1:1; John 1:3; Col. 1:15-16), but as man, He is subject to its weaknesses (Matt. 4:2; John 19:28).  We struggle to comprehend the union of God and Man; however, it is with certainty that the Bible portrays Him this way (John 1:1, 14; 20:28; cf. Luke 1:31-33; 2 Cor. 5:21; Heb. 4:15), and this truth is essential to Christianity.  As God, Jesus is worthy of all worship and praise (Luke 24:51-52; John 9:38; 20:28; Heb. 1:6).  As a perfect sinless Man, He went to the cross and died a substitutionary death in my place (Mark 10:45; Rom. 5:6-10; 1 Cor. 15:3-4; 1 Pet. 3:18), and bore the wrath of God that rightfully belonged to me (Isa. 53:1-12), so that I might have the gifts of righteousness and eternal life (John 3:16; 10:28; 2 Cor. 5:21; Phil. 3:9). 

[9] Tom Constable, Tom Constable’s Expository Notes on the Bible, Rom. 3:24.

[10] William Arndt, Frederick W. Danker, and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 266.

[11] Ibid., 1079.

[12] Ibid., 117.

[13] Merrill F. Unger, “Redemption,” in The New Unger’s Bible Dictionary (Chicago, Ill., Moody Press, 1988), 1068-1069.

[14] Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine, 1252.

[15] Bracketed comments belong in quote.

[16] Norman L. Geisler, Systematic Theology, Volume Two: God, Creation, 333.

[17] Tom Constable, Tom Constable’s Expository Notes on the Bible, Rom. 3:26.

[18] William Arndt, et al, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 818.

[19] J. Dwight Pentecost, Things Which Become Sound Doctrine, 89.

[20] Lewis S. Chafer, Salvation (Philadelphia, PA: Sunday School Times Company, 1922), 1.

Righteousness Exalts a Nation

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Righteousness exalts a nation, but sin is a disgrace to any people. (Prov. 14:34)

       Righteousness (Heb. צְדָקָה tsedaqah, Grk. δικαιοσύνη dikaiosune) is understood in two ways in the Bible: First it refers to the standing of those who are God’s people by means of the imputation of His righteousness that is credited to us at the moment of salvation (Gen 15:6; Rom 4:1-5). God’s righteousness is given as a gift by means of faith, “to the one who does not work, but believes in Him who justifies the ungodly” (Rom 4:5; cf. Rom 3:24; 5:17; 2 Cor 5:21; Phil 3:9). Second, righteousness refers to the high moral behavior that God expects of His people, in which He instructs us “to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age” (Tit 2:12). “In order for a nation to be great, its leaders and people must have upright, moral characters known for their righteousness.”[1]

The generations and ages have repeatedly proved the truth of this proverb. A nation which conducts itself in righteousness ‘exalts’ itself. The word ‘exalts’ describes the lifting up, or elevating, of the people’s collective life. It is more of a moral term than descriptive of material benefits. This has already been stated in regards to a ‘city’ (Pro 11:11) and it applies to ‘kings’ (Pro 16:2; 14:28). In contrast, the people who tolerate and promote sin find it, in the end, to be a disgrace. The word here is rare and unusual…It describes a deep and disgraceful shame of almost unspeakable proportions (Lev 20:17).[2]

       The values of a nation are never neutral. They either conform to God’s character or not. Righteousness is not accidental. When the majority of people in a nation purpose in their hearts to know God and walk in His will, then that nation will reflect righteousness and be morally strong. When leaders and citizens choose righteousness, the nation is lifted up and reflects the highest and best in mankind. But sin destroys a nation; and it does so from the inside out (arrogance, selfishness, greed, hatred, etc.). 

       Righteousness is taught from one generation to the next. It starts with believers learning and living God’s Word, then teaching their children to do the same. Each child must choose to accept the biblical values of the parents, then to walk in those values. When God established Israel as a nation under the leadership of Moses, the Lord commanded the parents to teach His word to the children. God said:

These words, which I am commanding you today, shall be on your heart. You shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. (Deut 6:6-7)

Rigtheousness Exalts a Nation       The blessing and prosperity of Israel depended upon their obedience to God’s word (Deut 6:8-25). If they feared God and walked in His truth, then there was blessing (Deut 28:1-14). If they turned away from God and lived in perpetual sin, then there was cursing (Deut 28:15-68). The cursing of God upon the nation of Israel came in stages (decaying social life, destruction of crops, famine and military defeat), and eventuated in total destruction if they failed to humble themselves before the Lord. When Jewish children asked their parents why they were to learn and obey God’s word, the parents were to say, “the LORD commanded us to observe all these statutes, to fear the LORD our God for our good always and for our survival” (Deut 6:24). 

       Israel is the only theocracy to exist in human history. Today there are no theocratic kingdoms in the world. There is only the spiritual kingdom to which all believers belong (Acts 26:18; Col 1:13). Believers within a national entity have the power to influence their country and help perpetuate its blessing from God; and like those living in ancient Israel, righteousness must be taught and caught by each new generation. God gives freedom, but freedom must always be seen as an opportunity to do good for others; for God declares, “Surely I will set you free for purposes of good” (Jer 15:11). And Paul states, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another (Gal 5:13). Each new generation must choose God and His will, for a nation is only one generation away from success or failure; from being righteous or sinful. 

Godly parents can raise godly children, and godly children can provide godly influence in their communities and in the nation. In a democracy, where leadership is elected and not inherited, the Lord’s remnant must exert as much influence for righteousness as possible; certainly every believer ought to pray for those in authority (1 Tim. 2:1–8).[3]

       National leaders and citizens commit sin (Heb. חָטָא chata, Grk. ἁμάρτημα hamartia) when they deviate from God’s will. At the core of sin is a rebellious heart, a fallen nature, an internal defiance toward God in which a person sets his will against his Creator. Whether educated or uneducated, religious or irreligious, believer or unbeliever, every person has the capacity and propensity to sin. Every nation has its unbelievers who continually produce sin; but only the believer has a spiritual nature (acquired at salvation) which enables him to walk with God in accordance with Scripture. The believer has a choice to follow God or the world, and God calls the believer to forsake sin and live righteously (Rom 6:11-14; 13:12-14).  Paul stated:

For the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. (Tit 2:11-14)

Light of the WorldThe Christian is chosen by God to be a light in the world, and to call people to God that they might be saved by grace through faith. The whole world lies in darkness, and the Christian is to preach the gospel to the lost, calling unbelievers “to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God” (Acts 26:18). The world, as a whole, will never be reformed or made perfect because it consists of a majority of unbelievers who are guided by sinful values. Absolute perfection only comes when God destroys the current heavens and earth and creates a new heavens and earth (Rev 21-22). The apostle Peter states, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet 3:13). Until that happens, God is calling out a special people to be set apart from the world, sanctified and holy. We live in the world, but we are not of the world. Jesus said, “If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you” (John 15:19). Though we live in the world, we are called to strive for holiness rather than conformity (Rom 12:1-2).  

       Historically, Christians have been a positive influence in society by promoting law and being charitable to the needy (Gal 2:10; Jam 1:27). They’ve built schools, hospitals, orphanages, and other helpful organizations that lift man up. They’ve fed the hungry, cared for the sick, housed the homeless, provided for widows and orphans, and visited prisoners with the Gospel. Christians have also promoted art, literature, music and science. Certainly there have been abuses in the name of Christianity; however, the historical record speaks favorably about Christian service. For the most part, believers have obeyed Scripture and become law abiding citizens rather than rebels. Scripture teaches Christians to think of government as a “minister of God” (Rom 13:4), to obey good leaders (Rom 13:1, 5; Tit 3:1; 1 Pet 2:13-15), pay taxes (Rom 13:6), regard rulers as “servants of God” who do His will (Rom 13:6), and to pray for them (1 Tim 2:1-2). We realize there is a legitimate sense in which the leaders of this world accomplish God’s purposes by keeping harmony and promoting justice (Rom 13:2-4; 6-7). We do not blindly submit to their authority, and should say no to governmental leaders when they command us to go against the commands of God (see Dan 3:1-18; 6:1-13; Acts 4:19-20; 5:28-29). The Christian obeys or defies human authority only as the Bible directs. Ultimately, those who obey God’s word prove to be a blessing that promotes righteousness within a nation.  

Dr. Steven R. Cook

Related Articles:

  1. The Gospel Message
  2. Choosing Righteous Friends
  3. Love Your Enemies
  4. Satan’s World System
  5. Overcome Evil with Good 

[1] William MacDonald, Believer’s Bible Commentary, (Nashville: Thomas Nelson, 1995), 828.

[2] John A. Kitchen, Proverbs: A Mentor Commentary (Christian focus publications, Germany, 2006), 322.

[3] Warren W. Wiersbe, Be Skillful, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 133.

Atonement for Sins

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

And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. (Heb 9:22)

Sacrificial LambAtonement is a very important concept in the Old Testament. The word atonement translates the Hebrew verbכָּפַר  (kaphar) which means to “cover over, pacify, propitiate, [or] atone for sin.”[1] Theologically, it means “to bring together in mutual agreement, with the added idea, in theology, of reconciliation through the vicarious suffering of one on behalf of another.”[2] The animal sacrificial system—which was part of the Mosaic Law—taught that sin must be atoned for. The idea of substitution was clearly taught as the sinner laid his hands on the animal that died in his place (Lev 4:15, 24; 16:21). The innocent animal paid the price of death on behalf of the guilty sinner.  God established the Levitical animal sacrificial system as a way of teaching that human sin must be atoned for. The atoning animal sacrifices were performed daily by the Jewish temple priests on behalf of Israelites who committed sins in ignorance (Lev 4:1-4, 20, 26, 31). More serious sins—those deliberately committed—were atoned for once a year on the Day of Atonement—Yom Kippur—by the High Priest who would enter the Holy of Holies in the temple and sprinkle the blood of a sacrificed bull and goat on the mercy seat which was on the top of the Ark of the Covenant (Lev 16:14-15). There were two sacrifices on the Day of Atonement: a bull was sacrificed for the sins of the High Priest (Lev 16:6, 11), and two goats for the sins of the nation (Lev 16:7-10). The sacrifice of the goats were “to make atonement for the sons of Israel for all their sins once every year” (Lev 16:34). One goat shed its blood on the altar, and the other was sent away into the wilderness after the High Priest had laid his hands on it and confessed over it “all the iniquities of the sons of Israel and all their transgressions in regard to all their sins” (Lev 16:21). The innocent animals died in place of those who were guilty of sin.

The animal sacrificial system under the Mosaic Law taught that God is holy, man is sinful, and that God was willing to judge an innocent creature as a substitute in place of the sinner. The animal that shed its blood gave up its life in place of the one who had offended God, and it was only through the shed blood that atonement was made. A life for a life. The whole animal sacrificial system under the Mosaic Law was highly symbolic, temporary, and pointed forward to the work of Jesus Christ on the cross. The Levitical priests would regularly perform their temple sacrifices on behalf of the people to God, but being a symbolic system, the animal sacrifices could never “make perfect those who draw near” to Him, for the simple reason that “it is impossible for the blood of bulls and goats to take away sins” (Heb 10:1, 4). For nearly fourteen centuries the temple priests kept “offering time after time the same sacrifices, which can never take away sins” (Heb 10:11), until finally Christ “offered one sacrifice for sins for all time” and through that one offering “perfected for all time those who are sanctified” by it (Heb 10:12, 14). What the Mosaic Law could never accomplish through the sacrifice of symbols, Christ did once and for all time through His substitutionary death on the cross when he died in the place of sinners.

The Lamb of GodJesus’ death on the cross was a satisfactory sacrifice to God which completely paid the price for our sin. We owed a debt to God that we could never pay, and Jesus paid that debt in full when He died on the cross and bore the punishment that rightfully belonged to us. In Romans 3:25 Paul used the Greek word ἱλαστήριον (hilasterion)—translated propitiation—to show that Jesus’ shed blood completely satisfied God’s righteous demands toward our sin, with the result that there is nothing more for the sinner to pay to God. Jesus paid our sin-debt in full. There’s nothing for us to pay. The Apostle John tells us “He Himself is the propitiation [ἱλασμός hilasmos – the satisfactory sacrifice] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 4:10). Jesus’ death on the cross forever satisfied God’s righteous demands toward the sins of everyone for all time! God has “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col. 2:14). Regarding Christ’s death, J. Dwight Pentecost states:

You can be adjusted to God’s standard, because God made Christ to become sin for us. The One who knew no sin, the One in whose lips had never been found guile, took upon Himself our sin in order that He might bear our sins to the cross and offer Himself as an acceptable substitute to God for us—on our behalf, in our place. And when Jesus Christ identified Himself with sinners and went to the cross on their behalf and in their place, He was making possible the doctrine of reconciliation. He was making it possible for God to conform the world to Himself, to adjust the world to His standard so that sinners in the world might find salvation because “Jesus paid it all.” You can be adjusted to God, to God’s standard, through Christ, by His death, by His cross, by His blood, and by His identification with sinners.[3]

Atonement for sins is the basis for reconciliation, because God has judged our sins in the Person of Christ who died on the cross in our place. The death of Christ has forever satisfied God’s righteous demands for our sin and it is on this basis that He can accept sinners before His throne of grace. The blood of Christ is the only coin in the heavenly realm that God accepts as payment for our sin-debt, and Christ paid our sin debt in full! That’s good news! Paul wrote, “Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation” (2 Cor 5:18-19). According to Charles Ryrie:

God’s provision of reconciliation is universal. Because of the death of Christ the position of the world was changed—people were now able to be saved. But that alone saves no one, for the ministry of reconciliation must be faithfully discharged by proclaiming the Gospel message. When an individual believes, then he receives the reconciliation God provided in Christ’s death (2 Cor 5:18–21). The world has been reconciled, but people need to be reconciled. The universal reconciliation changes the position of the world from an unsalvable condition to a salvable one. Individual reconciliation through faith actually brings that reconciliation in the individual’s life and changes the position of the individual from unsaved to saved. Then, and only then, are his sins forgiven, though they were paid for on the cross.[4]

Because Jesus’ death satisfies God’s righteousness demands for sin, the sinner can approach God who welcomes him in love. God has cleared the way for sinners to come to Him for a new relationship, and this is based completely on the substitutionary work of Christ. God has done everything to reconcile us to Himself.  The sin debt that we owed to God has been paid in full by the blood of Christ.

Dr. Steven R. Cook

Related Articles:

[1] Francis Brown, S.R. Driver and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers 1979), 497.

[2] G. W. Bromiley, “Atone; Atonement,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 352.

[3] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, Mi., Kregel Publications, 1965), 89.

[4] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 338.