{"id":1341,"date":"2018-02-03T13:16:38","date_gmt":"2018-02-03T12:16:38","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1341"},"modified":"2018-02-03T13:16:38","modified_gmt":"2018-02-03T12:16:38","slug":"the-nature-and-the-results-of-the-atonement","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-nature-and-the-results-of-the-atonement\/","title":{"rendered":"The Nature and the Results of the Atonement"},"content":{"rendered":"
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But God commends his own love toward us, in that, while we were yet sinners, Christ died for us.<\/em><\/p>\n

Romans 5:8<\/em><\/a><\/p>\n

This is a study of what Yeshua (Jesus) accomplished on the cross: the Atonement. This subjec<\/span>t will be studied in two parts: \u201cThe Nature of the Atonement\u201d and \u201cThe Results of the Atonement.\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Nature of the Atonement<\/p>\n

When the Bible treats the Atonement, it treats it in a number of different facets. The best way of really understanding the nature of the Atonement is to understand the <\/span>eight facets of the Atonement, and that is the subject of the first part of this manuscript.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. A Satisfaction<\/p>\n

The first of these eight facets by which one can understand the nature of the Atonement is satisfaction. The Atonement was a satisfaction because the objective purpose of the Atoneme<\/span>nt was that of providing just and righteous grounds for God to remit the sins of those who believe on the Messiah. The Messiah\u2019s death met all of the demands of God\u2019s Law and justice against the sinner. The Atonement was a satisfaction of divine Law and a satisfaction of the justice of God that, in light of the justice of God, God\u2019s Law had to be satisfied when it was violated.<\/span><\/p>\n

Speaking in human t<\/span>erms, when a man violates a law, the demands of that violated law must be satisfied. It might be satisfied by the payment of a fine or by a term in jail or in some other way. In the case of the Atonement, God\u2019s Law, whi<\/span>ch was violated by humanity, needed to be satisfied. The death of Jesus satisfied the demands of the divine Law and the demands of the justice of God.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. A Sacrifice<\/p>\n

A second facet of the nature of the Atonement was that it is a sacrifice. This is a major teaching of Scripture. This fact is the emphasis from the viewpoint of prophecy. In Isaiah 53:1<\/span>0\u201312<\/a>, Isaiah prophesied that the Messiah\u2019s death would be a sacrifice. In the New Testament, the fact that the death of Yeshua was a blood-sacrifice is taught in 1 Corinthians 5:7b<\/a>: For our passover a<\/em><\/span>lso has been sacrificed, even Christ.<\/em><\/p>\n

It is also taught in Ephesians 5:2<\/a> and Revelation 7:14\u201315<\/a>. The Book of Hebrews, which is a counterpart to the great book of sacrifice in the Old Testament, the Bo<\/span>ok of Leviticus, teaches that the death of Jesus was a sacrifice corresponding to the Levitical sacrifices (Heb. 9:22\u201328<\/a>; 10:11\u201314<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. A Ransom<\/p>\n

The third facet of the nature of the Atonement is that it was a ransom (Mat. 20:28<\/a>; Mk. 10:45<\/a>). Some of the early church fathers taught that the ransom was paid to Satan, but nowhere does <\/span>the Bible teach this. God is not obligated to pay Satan anything. The death of Yeshua was a ransom in that it paid the price to redeem the believer from the slave market of sin; it was not a ransom that was paid to Satan.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. A Substitution<\/p>\n

The fourth facet of the nature of the Atonement is that it was a substitution. The facet of substitution will be studied in five points.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Meaning<\/p>\n

The first point concerns the meaning of substitution. Theologically speaking, the death of the Messiah in the sense of substitution means that it was a penal substitution; it met the de<\/span>mands of the Law. It was \u201cvicarious\u201d or \u201cin place of.\u201d Substitution is when someone does something for another\u2019s good or on another\u2019s behalf. That is why the Bible emphasizes that when Jesus died, He died for others, for their good, and on their behalf. He died for them in that He was their substitute. The death of Yeshua was a substitution in that He died in place of the sinner.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Greek Words<\/p>\n

The second point concerning substitution is the Greek words used. There are two Greek words, which teach the concept of substitution.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Anti<\/span><\/p>\n

The first Greek word is anti<\/span>, which means \u201cin the place of.\u201d This word is used in Matthew 2:22<\/a>; 5:38<\/a>; 20:28<\/a>; Luke 11:11<\/a>; and 1 Timothy 2:6<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Huper<\/span><\/p>\n

The second Greek word is huper<\/span>, and it has both a primary and a secondary meaning. Its primary meaning is \u201con behalf of,\u201d but it also has the secondary meaning, \u201cin place of.\u201d This is the mea<\/span>ning in Philemon 13<\/a> in a non atonement context. Thus, the word huper also implies substitution, and it is used of the death of the Messiah in places like: Luke 22:19\u201320<\/a>; John 6:51<\/a>; 15:13<\/a>; Romans 5:6\u20138<\/a><\/span>; 8:32<\/a>; 2 Corinthians 5:14\u201315<\/a>, 21<\/a>; Galatians 3:13<\/a>; Ephesians 5:2<\/a>, 25<\/a>; 1 Timothy 2:5\u20136<\/a>; Hebrews 2:9<\/a>; and 1 Peter 3:18<\/a>.<\/p>\n

From these two Greek words, the clear teaching is that the death of Yeshua was a s<\/span>ubstitution; He died in our place.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Concept of Vicariousness<\/p>\n

The third point concerning substitution is the concept of vicariousness. Vicarious suffering means that one suffers in place of another. Indeed, Jesus suffered vicariou<\/span>sly. His vicarious suffering was in the place of another; He suffered in the place of the sinner.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Mediation<\/p>\n

A fourth point concerning the concept of substitution is the word \u201cmediation.\u201d Mediation always implies that there are at least two parties between whom mediation functions; a \u201cmediat<\/span>or,\u201d then, is one who mediates between two different parties (Job 9:32\u201333<\/a>). Man is separated from God by sin, so the Messiah\u2019s substitutionary death included His role as a mediator in that, by His dea<\/span>th, He became the mediator between God and man; He mediated as our substitute.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>5. The Relationship to the Judgment of Sin<\/p>\n

The fifth point is to discuss substitution with respect to judgment of sin. The following passages all show that substitution includes the judgment of the si<\/span>n-nature. Here, four things should be noted.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Messiah\u2019s Relationship to Sin<\/p>\n

The first thing is that there are passages, which speak of the Messiah\u2019s relationship to sin in at least five different ways.<\/p>\n

First, there are passages, which spea<\/span>k of the Messiah as dying for sin in Matthew 20:28<\/a>; Luke 22:19\u201320<\/a>; and John 6:51<\/a>; 10:11<\/a>, 15<\/a>, 18<\/a>.<\/p>\n

Secondly, the Messiah is seen as suffering for sin in Isaiah 53:5<\/a>, 8<\/a>; Romans 4:25<\/a>; and 8:3<\/a>.<\/p>\n

Thirdly, th<\/span>e Messiah is also said to bear or to carry sins in Isaiah 53:6<\/a>, 11\u201312<\/a>; Hebrews 9:28<\/a>; and 1 Peter 2:24<\/a>.<\/p>\n

Fourthly, Yeshua is said to have been made sin in 2 Corinthians 5:21<\/a>.<\/p>\n

And fifth, He was made a cu<\/span>rse for sin, according to Galatians 3:13<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Messiah\u2019s Relationship to the Remission of Sin<\/p>\n

The second thing is that there are passages, which ascribe to the death of Jesus the removal and remission of sins and deliverance from their pena<\/span>l consequences: Matthew 26:28<\/a>; Acts 10:43<\/a>; and Ephesians 1:6\u20137<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. The Messiah as Priest and Representative<\/p>\n

The third thing is that there are passages in which the Messiah is represented as a priest and as a representative. As a priest, He is a mediator: Psalm 110<\/span>:4<\/a>; Hebrews 2:17<\/a>; 3:1<\/a>; 4:14<\/a>; 7:26<\/a>; and 10:21<\/a>. But Yeshua is also a representative: Romans 5:12<\/a>, 18\u201319<\/a>; Hebrews 5:1<\/a>; and 7:22<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. The Messiah\u2019s Intercession<\/p>\n

The fourth thing is that there are passages that connect the Messiah\u2019s suffering with His intercession: Philippians 2:8\u201310<\/a>; 1 Timothy 2:5\u20136<\/a>; and 1 John 2:1\u20132<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. An Obedience<\/p>\n

The fifth facet of the nature of the Atonement is that it included two types of obedience: His active obedience and His passive obedience.<\/p>\n

By His active obedience, it meant that Jesus <\/span>observed the Law; He kept the Law of Moses perfectly (Rom. 8:4<\/a>; 10:3\u20134<\/a>; 2 Cor. 5:21<\/a>; Gal. 4:4\u20135<\/a>, 7<\/a>).<\/p>\n

By His passive obedience, it meant that He accepted the penalty of the Law on the believer\u2019s behalf<\/span> (Is. 53:6\u20138<\/a>; Rom. 4:25<\/a>; 1 Pet. 3:18<\/a>; 1 Jn. 2:2<\/a>).<\/p>\n<\/div>\n<\/div>\n

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F. A Redemption<\/p>\n

The sixth facet of the nature of the Atonement is redemption. Because the Bible has a lot to say about redemption, this topic will be discussed in three major units.<\/p>\n<\/div>\n<\/div>\n

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1. The Greek Words<\/p>\n

The first major unit of redemption concerns the various Greek words, which are used. Altogether, there are seven Greek words that translate into the English word \u201credemption,\u201d and t<\/span>hey carry various shades of meaning that should not be missed.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Agorazo<\/span><\/p>\n

The first Greek word is agorazo<\/span>, which means \u201cto purchase.\u201d It is used twenty-four times in the New Testament as a simple purchase. But six different times, it is used in the atonement sens<\/span>e of redemption. These six usages are in five passages: 1 Corinthians 6:19\u201320<\/a>; 7:2\u201323<\/a>; 2 Peter 2:1<\/a>; Revelation 5:9\u201310<\/a>; and 14:3\u20134<\/a>.<\/p>\n

From these five passages and six usages, it is clear that this word t<\/span>eaches that the means of redemption was the blood of the Messiah; the payment-price was His blood.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Exagorazo<\/span><\/p>\n

The second word is exagorazo<\/span>. It is similar to the first one, but it has a more precise meaning: \u201cto purchase out of the marketplace.\u201d It is used twice in the New Testament: Galatians 3:1<\/span>3<\/a>; and 4:4\u20135<\/a>. This word emphasizes the result of redemption in that the believer has been delivered from the slave market of sin forever. While the first word emphasized the price, the blood of the Me<\/span>ssiah; this one emphasizes the result of redemption, that the believer has been redeemed, has been delivered, has been purchased out of the marketplace of sin.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Lutrao<\/span><\/p>\n

The third word translated as redemption is lutrao<\/span>, which means, \u201cto release on receipt of a ransom,\u201d and it is found in Luke 24:21<\/a>; Titus 2:14<\/a>; and 1 Peter 1:18\u201319<\/a>. This word emphasizes that<\/span> a payment was necessary for redemption to occur. This payment has been made, thus the ransom has been accomplished.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. Lutron<\/span><\/p>\n

The fourth word is lutron<\/span>, which is similar to the previous word, except that the previous word is a verb and this one is a noun. It is used in Matthew 20:28<\/a>; and Mark 10:45<\/a>. The emphasis is<\/span> the same: a payment was necessary and has been accomplished.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>e. Apolutrosis<\/span><\/p>\n

The fifth word is apolutrosis<\/span>. It is a word that is simply translated as \u201credemption.\u201d The emphasis of this word is on the destiny of the one who has been redeemed: he is destined for a<\/span> final redemption. It is a common word found in a number of places: Luke 21:28<\/a>; Romans 3:24<\/a>; 8:23<\/a>; 1 Corinthians 1:30<\/a>; Ephesians 1:7<\/a>, 14<\/a>; 4:30<\/a>; Colossians 1:14<\/a>; Hebrews 9:15<\/a>; and 11:35<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>f. Lustrosis<\/span><\/p>\n

The sixth word is lustrosis<\/span>. It is very much like the previous word and is also translated as \u201credemption.\u201d It is found in Luke 1:68<\/a>; and Hebrews 9:12<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>g. Antilutron<\/span><\/p>\n

The seventh word is antilutron<\/span>, found in 1 Timothy 2:6<\/a>. This word means \u201cransom,\u201d and emphasizes that in order for redemption to have occurred; a ransom had to be paid.<\/p>\n

These are the sev<\/span>en Greek words, which are used to convey the English concept of redemption.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Areas of Redemption<\/p>\n

The second major unit of redemption is to discuss the areas of redemption. \u201cWhat are the areas from which the believer has been redeemed?\u201d There are a total of eight areas o<\/span>f redemption.<\/p>\n

First, the believer has been redeemed from the Law (Rom. 3:25\u201326<\/a>; Gal. 4:4\u20135<\/a>).<\/p>\n

Secondly, not only has the believer been redeemed from the Law, but he has also been redeemed from the pena<\/span>lty or curse of the Law (Gal. 3:13<\/a>).<\/p>\n

Thirdly, the believer has been redeemed from the power of sin, so that he is no longer required to obey the sin-nature as he once did (Gal. 1:3\u20134<\/a>; Titus 2:14<\/a>; 1 Pe<\/span>t. 1:18<\/a>).<\/p>\n

Fourthly, the believer has been redeemed from the guilt of sin, not only from the power of sin, but also from the very guilt of sin (Rom. 3:24<\/a>; Eph. 1:7<\/a>; Col. 1:14<\/a>; Heb. 9:15<\/a>). The believer <\/span>no longer has to feel guilty for past sins, because he has been forgiven and redeemed from that guilt.<\/p>\n

The fifth area of redemption is that the believer has been redeemed from sin itself, because a pr<\/span>oduct of redemption is forgiveness (Rom. 5:19<\/a>).<\/p>\n

The sixth area of redemption is that the believer has been redeemed from the power of Satan. Satan no longer has any legal authority over him, nor is th<\/span>e believer obligated to obey Satan any further (Heb. 2:14<\/a>).<\/p>\n

The seventh area of redemption is that the believer can look forward to a final redemption from all evil. This is the future aspect of redem<\/span>ption. The future redemption includes body and soul (Rom. 8:23<\/a>). At that point, the believer will have his position fully applied, and that future redemption is the completeness of the believer\u2019s posi<\/span>tion (1 Cor. 1:30<\/a>). That future redemption is going to be for the glory of God (Eph. 1:14<\/a>; 4:30<\/a>).<\/p>\n

The eighth area of redemption is that redemption is eternal. The believer has not been just temporaril<\/span>y redeemed, but has been eternally redeemed (Heb. 9:12<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Conclusions<\/p>\n

The third unit of this study on redemption is to draw certain conclusions based on the first two units. Based on the seven Greek words and the eight areas of redemption, five conclu<\/span>sions can be deduced.<\/p>\n

First, the redemption aspect of the Atonement is directed to the need created by man\u2019s bondage to sin. Man\u2019s bondage to sin was the reason why the redemptive factor was necessary<\/span> in the Atonement.<\/p>\n

Secondly, the work, which the Messiah came to do, was a work of ransom; He came to pay a ransom.<\/p>\n

Thirdly, His own blood was the ransom price. A ransom always implies a price, and th<\/span>at price was the blood of the Messiah.<\/p>\n

Fourthly, His ransom was substitutionary in nature; He paid it on behalf of someone else.<\/p>\n

And fifth, the final emphasis is on the state of sin out of which man w<\/span>as redeemed. The price that was paid, and the resultant state of the believer is that he is no longer a slave to sin; he now has the option of becoming a bond-slave to the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. A Propitiation<\/p>\n

The seventh facet of the nature of the Atonement is propitiation. Propitiation, like redemption, is a major issue in the Atonement. Whereas redemption emphasized the sin-ward aspect <\/span>of the Atonement, propitiation emphasizes the God-ward aspect. This topic will be discussed in four areas.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Greek Words<\/p>\n

The first area to discuss concerning propitiation is the four Greek words that are used to teach propitiation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Hilaskomai<\/span><\/p>\n

The first word is hilaskomai<\/span>. It means, \u201cto propitiate,\u201d and it is found in Luke 18:13<\/a>; and Hebrews 2:17<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Hilasmos<\/span><\/p>\n

The second word is hilasmos<\/span>. This word is similar to the previous one, but it is the noun form and means \u201cpropitiation.\u201d It is found in 1 John 2:2<\/a>; and 4:10<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Hilasteiriou<\/span><\/p>\n

The third word is hilasteiriou<\/span>. It is used in Romans 3:25<\/a>, where it is translated as propitiation, but it is also used in Hebrews 9:5<\/a>, where it is translated as the mercy-seat.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. Hileos<\/span><\/p>\n

The fourth word is hileos<\/span>, and it means, \u201cto be propitious.\u201d It is used in Matthew 16:22<\/a>; and Hebrews 8:12<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Definition<\/p>\n

The second area to discuss concerning propitiation is the definition. Based on these four words and their various usages, a definition can be derived. The basic meaning of propitiati<\/span>on is that God is satisfied with the death of the Messiah.<\/p>\n<\/div>\n<\/div>\n

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3. The Relationship to the Wrath of God<\/p>\n

The third thing to discuss under propitiation concerns its relationship to the wrath of God because propitiation is always connected with divine wrath. Romans 1:18<\/a> states: For the wrath of God<\/em> [which has been] revealed from heaven against all ungodliness and unrighteousness of men.<\/em><\/p>\n

Propitiation means that God is satisfied with the death of the Messiah, and that satisfaction has appeased the wrath of God. So \u201cto propitiate\u201d means \u201cto appease God\u2019s wrath against sin,\u201d consequently, propitiation is always connected with the wrath of God.<\/p>\n

Propitiation is directed to the need that arises from the wrath of God. In the Old Testament, the wrath of God was appeased by means of the Day of Atonement sacrifice, detailed in Leviticus 16<\/a>. The place of this propitiation was always the mercy-seat within the Holy of Holies.<\/p>\n

In the New Testament, the word propitiation is used three times. The first time is Romans 3:25<\/a>, which states that the death of Yeshua was the final payment satisfying God\u2019s demands. Because men are sinners (Heb. 9:28<\/a>), it was necessary for the Messiah to be a sacrifice for sin (Heb. 9:13\u201314<\/a>), and the price of propitiation was the blood of the Messiah (Heb. 9:14<\/a>). That price was the final payment to satisfy God\u2019s demands, so the wrath of God was appeased. The second passage is 1 John 2:2<\/a>, which emphasizes the One who made propitiation. Yeshua the Messiah was the propitiation for our sins; and not for ours only, but also for the whole world. The third passage is 1 John 4:10<\/a>, which teaches that the Messiah\u2019s work as a propitiation was the proof of the love of God. The fact and evidence of God\u2019s love is that He was propitiated or satisfied, and appeased by the death of Jesus.<\/p>\n<\/div>\n<\/div>\n

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4. The Conclusions<\/p>\n

The fourth area concerning propitiation is the conclusions. Based upon the above truths concerning propitiation, five conclusions can be drawn.<\/p>\n

First, the background to and the need<\/span> for propitiation was the wrath of God.<\/p>\n

Secondly, the purpose of propitiation was to remove the wrath of God.<\/p>\n

Thirdly, the Messiah propitiated the wrath of God and rendered God propitious to humanity.<\/span><\/p>\n

Fourthly, propitiation was not to effect a change in God; but rather, the Messiah satisfied all the demands of a righteous God, so that God is free to act on behalf of the sinner.<\/p>\n

The fifth conclusio<\/span>n is based on Luke 18:13<\/a>, where the publican prayed: God, be you merciful to me a sinner. The Greek word translated be merciful is the word that means, \u201cto be propitious.\u201d In other words, the publican<\/span> prayed, \u201cLord, be propitiated to me, a sinner.\u201d Since he prayed that prayer before Yeshua died, it was a valid Old Testament prayer. But it is not a valid New Testament prayer, because God has now been propitiated by the death of the Messiah.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>H. A Reconciliation<\/p>\n

The eighth facet of the nature of the Atonement is reconciliation. Redemption is the sin-ward aspect of the Atonement, propitiation is the God-ward aspect, and reconciliation is th<\/span>e man-ward aspect. The topic of reconciliation will be discussed in five different units.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Greek Words<\/p>\n

The first unit in the topic of reconciliation is the Greek words. There are four Greek words used that are translated as \u201creconciliation.\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Katakalasso<\/span><\/p>\n

The first Greek word is katakalasso<\/span>, which means \u201cto change\u201d or \u201cto reconciliate.\u201d It is used in Romans 5:10\u201311<\/a>; 1 Corinthians 7:11<\/a>; and 2 Corinthians 5:18\u201320<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Apokatalasso<\/span><\/p>\n

The second word is apokatalasso<\/span>, which means \u201cto change completely\u201d or \u201cto change thoroughly.\u201d This word is used in Ephesians 2:16<\/a>; and Colossians 1:19\u201321<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. Diallagei<\/span><\/p>\n

The third Greek word is diallagei<\/span>, which means, \u201cto change through,\u201d and is used in Matthew 5:24<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. Katallagei<\/span><\/p>\n

The fourth Greek word is katallagei<\/span>, which is translated as reconciliation, and is found in Romans 5:11<\/a>; 11:15<\/a>; and 2 Corinthians 5:18\u201319<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Definition<\/p>\n

The second unit in the topic of reconciliation is the definition. Based on these four Greek words, the definition of reconciliation is: the state of alienation from God is changed so<\/span> that now man is able to be saved.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Need for Reconciliation<\/p>\n

The third unit to be discussed is the need for reconciliation. \u201cWhy did man need to be reconciled?\u201d Reconciliation was necessary because of man\u2019s enmity toward God (Rom.<\/span> 5:10<\/a>). Reconciliation is directed to the need created by man\u2019s state of alienation from God. The picture is that the world was out of balance with God and this balance needed to be restored.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>4. The Usage of the Term<\/p>\n

The fourth unit in the topic of reconciliation is the usage of the term. \u201cIn what ways is the word \u2018reconciliation\u2019 used in Scripture?\u201d There are four different usages for the<\/span> word reconciliation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. In Relationship to Human Reconciliation<\/p>\n

The first usage refers to mere human reconciliation. It is used in human terms when two people at odds with each other are reconciled (Mat. 5:23\u201324<\/a>; 1 Cor. 7<\/span>:11<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. In Relationship to Israel\u2019s Future Reconciliation<\/p>\n

A second usage of reconciliation is that of Israel\u2019s future reconciliation, when Israel, as a nation, will be reconciled back to God (Rom. 11:15<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. In Relationship to the Church<\/p>\n

A third usage is of the reconciliation of Jews and Gentiles into one body, which is now happening in the Church (Eph. 2:16<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>d. In Relationship to the Atonement<\/p>\n

The fourth usage is as a facet of the Atonement. There are two main passages that deal with reconciliation in the atonement sense.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>(1) Romans 5:8\u201311<\/a><\/p>\n

But God commends his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from the wrath of<\/em><\/span> God through him. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life; and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.<\/em><\/span><\/p>\n

In this passage, Paul used the concept of reconciliation in terms of the atonement facet. What he said can<\/span> be summarized in five points.<\/p>\n

First, the world was reconciled to God through the death of his Son, and that is the means of reconciliation.<\/p>\n

Secondly, the world was reconciled while it was His enemy.<\/p>\n

<\/span>Thirdly, reconciliation through the death of his Son parallels being now justified by his blood. The world has been reconciled through the death of His Son, and, as a result of having been reconciled,<\/span> believers are now justified in His blood. Therefore, reconciliation is something that occurs prior to justification.<\/p>\n

Fourthly, reconciliation is something that is received.<\/p>\n

The fifth point is that re<\/span>conciliation basically means \u201cthe removal of God\u2019s enmity toward fallen man\u201d and, because enmity has been removed, all men are rendered savable. Reconciliation itself does not save anyone; it merely renders people savable. The<\/span>y are saved now only when they believe on Jesus the Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>(2) 2 Corinthians 5:19\u201320<\/a><\/p>\n

The second main passage on reconciliation as a facet of the Atonement is 2 Corinthians 5:19\u201320<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>(a)<\/strong> The Positional Aspect<\/strong><\/p>\n

The positional aspect of reconciliation is emphasized in verse 19<\/a>: to wit, that God was in Christ reconciling the world unto himself, not reckoning unto <\/em>them their trespasses<\/em><\/span>, and having committed unto us the word of reconciliation.<\/em><\/p>\n

Verse 19<\/a> emphasizes the positional aspect of reconciliation and makes eight points.<\/p>\n

First, God has reconciled the world unto himself. The Gre<\/span>ek word that Paul used, which is translated by the English word world, is kosmos. The kosmos-world is \u201cthe world of sinners.\u201d It is the kosmos-world of sinners that has been reconciled back to God.<\/p>\n

Se<\/span>condly, reconciliation is a work of God and not man\u2019s work.<\/p>\n

Thirdly, reconciliation is a finished work. Paul used the Greek Aorist Tense, which emphasizes that it is a finished work.<\/p>\n

Fourthly, reconci<\/span>liation is related to the vicarious sin-bearing of the Messiah.<\/p>\n

The fifth point is that reconciliation is forensic in that it removes the grounds of God\u2019s holy alienation from sinners; the alienation <\/span>itself has been removed.<\/p>\n

The sixth point is that reconciliation means that God has changed the relationship of the world to Himself so that God can conform the world to His standards.<\/p>\n

The seventh poin<\/span>t is that reconciliation means that the Messiah has laid the foundation upon which God may take His stand to reach out to sinners and bring them to Himself.<\/p>\n

And the eighth point is that reconciliation<\/span> means that God was in Christ changing things; God \u2026 in Christ was changing the relationship of the world to Himself so that men in the world are now savable. Positionally, reconciliation means that God has rendered the world savable; that by <\/span>the death of the Messiah, the world was reconciled and was rendered savable. But again, salvation is applied only to those who believe.<\/p>\n<\/div>\n<\/div>\n

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(b)<\/strong>The Experiential Aspect<\/strong><\/p>\n

The experiential aspect is emphasized in verse 20<\/a>: We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech you on behalf of Christ<\/em>, be ye reconciled to God.<\/em><\/p>\n

Verse 20<\/a> emphasizes the experiential aspect of reconciliation in that the individual is to be reconciled back to God. This verse makes three points.<\/p>\n

First, the accomplished work of reconciliation is the message committed to the messenger of the gospel. The messenger of the gospel is to go out and encourage individuals to be personally reconciled [back] to God, because it is only when the individual is personally reconciled that he is saved. The fact that the whole world has been reconciled merely puts all people in a position that renders them savable, but it does not save them. Salvation is applied only to those who exercise faith; in that way, they are personally reconciled. So messengers of the gospel have a message of reconciliation.<\/p>\n

Secondly, the exhortation is: be reconciled back to God. The means to be reconciled back to God is by exercising faith.<\/p>\n

Thirdly, the positional reconciliation of verse 19<\/a> is the basis for the experiential reconciliation of verse 20<\/a>. The person himself is to be reconciled back to God by turning to Him through faith. The world has been reconciled, and so God is facing the world. Now the individual must turn to God and face Him in faith.<\/p>\n

Summary: The basis of both reconciliations, positional and experiential, is fivefold: first, it is through the Messiah (Rom. 5:11<\/a>; 2 Cor. 5:18<\/a>); secondly, it was accomplished by His death (Rom. 5:10<\/a>); thirdly, it is by means of the cross (Eph. 2:6<\/a>); fourthly, it is by means of blood (Rom. 5:11<\/a>); and fifth, it is based on the Messiah\u2019s identification with sinners (2 Cor. 5:20\u201321<\/a>).<\/p>\n<\/div>\n<\/div>\n

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5. The Conclusions<\/p>\n

The fifth unit concerning reconciliation is the conclusions. Here, four conclusions can be drawn.<\/p>\n

First, since the death of the Messiah, the world in its entirety is in a new relati<\/span>onship with God. It was not God who was reconciled, nor was it God and the world who were reconciled; rather, the world was reconciled to God.<\/p>\n

Secondly, there is now a new basis of accountability, not<\/span> because of the exclusion of sin, but because of the intrusion of the death of the Messiah.<\/p>\n

Thirdly, reconciliation does not equal salvation; it simply rendered the world savable.<\/p>\n

Fourthly, the exhort<\/span>ation is: be individually reconciled back to God. That means to change from a state of unbelief to a state of belief.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Results of the Atonement<\/p>\n

The second part of this study deals with the results of the Atonement. There are certain results of the death of the Messiah in relationship to the Atonement that shou<\/span>ld not be missed. Altogether, there are ten specific results of the death of the Messiah, which will be discussed.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The End of the Law of Moses<\/p>\n

The first result of the death of the Messiah is the end of the Mosaic Law. According to Acts 15:10\u201311<\/a>, the Law has come to an end as a result of the death of the Messiah<\/span>, and for that reason, it is not to be applied to Gentiles. But it is not to be applied to Jews either, for the death of the Messiah brought an end to the Mosaic Law for Jewish people (Rom. 3:21\u201322<\/a>, 3<\/span>1<\/a>; 4:13\u201316<\/a>; 10:4<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Judgment of the Sin-Nature<\/p>\n

The second result of the death of the Messiah is the judgment of the sin-nature. What that means is that the death of the Messiah rendered the reigning power of the s<\/span>in-nature inoperative so that the believer is now dead to sin; he is freed from the domination of the sin-nature; he is freed from any obligation to obey it. The major passage on this point is in Roma<\/span>ns 6:1\u20138:13<\/a>, which makes four points.<\/p>\n

First, the Messiah died unto sin.<\/p>\n

Secondly, His death was a substitution, and that substitution included dying for the sin-nature. He died unto sin, the sin-natur<\/span>e, as well as for personal sins. This is the point of Romans 6<\/a>.<\/p>\n

Thirdly, as a result of the Messiah\u2019s substitution, the whole merit system, with its appeal to human works and efforts as represented in<\/span> the Law-relationship, has passed for the believer. So, those believers who employ this system of working in self-strength are always defeated because of their inability to control the sin-nature. This is the point of <\/span>Romans 7<\/a>.<\/p>\n

Fourthly, there is triumphant victory in which the whole will of God is fulfilled in the believer but never by the believer. This is the point of Romans 8<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Grounds for the Believer\u2019s Continuous Cleansing<\/p>\n

The third result of the death of the Messiah was that it is now the grounds for the believer\u2019s forgiveness and cleansing. Not only has the believ<\/span>er been forgiven in the salvation sense once he believes, but he is continuously being forgiven for sins in this life. The reason he can be continuously cleansed of sin in this life is because of the death of the Messiah. This is the point made in <\/span>1 John 1:1\u20132:2<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. The Grounds for Deferring Judgment<\/p>\n

The fourth result is that the death of Jesus is also the grounds for the deferring of righteous, divine judgment. God has every right to judge sin immediately wit<\/span>h death, and yet God, in His love, in His longsuffering, defers immediate judgment, giving people time to repent of their sins in the salvation sense and giving believers time to repent in the family-forgiveness sense. The basis upon which God defers His judgment is the death of the Messiah. This point is taught in <\/span>Romans 2:4\u20135<\/a>; 9:22<\/a>; 1 Peter 3:20<\/a>; and 2 Peter 3:9<\/a>, 15<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>E. The Basis for the Removal of Pre-Cross Sins<\/p>\n

The fifth result is that the death of Yeshua is the basis for the removal of pre-cross sins. When Jesus died, not only did He die for the sins committed <\/span>after His death, He also died for all the sins committed prior to His death. The justice of God was such that God should have judged the Old Testament saints immediately, but as with New Testament saints, He chose to defer the judgment until the cross. For the Old Testament believers, God judged their sin when He judged sin on the cross. This point is<\/span> made by Acts 17:30<\/a>; Romans 3:25<\/a>; and Hebrews 1<\/span>0:4<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>F. The Despoiling of Satan and Demons<\/p>\n

The sixth result of the death of the Messiah is the despoiling of principalities and powers. On the cross, not only did Yeshua bear the sins of the world, He also<\/span> fought a spiritual war against Satan and his demonic forces. When the His blood was shed and the Atonement was made, Yeshua, by that means, despoiled principalities and powers. This is the point of J<\/span>ohn 12:31<\/a>; and 16:11<\/a>, where the emphasis is on Satan; and also in Colossians 2:14\u201315<\/a>, where the emphasis is on the demonic forces. He indeed despoiled principalities and powers.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>G. The Purification of Things in Heaven<\/p>\n

The seventh result of the death of the Messiah is the purification of things in Heaven. Not only did He purify believers here on earth, He also purified things <\/span>in Heaven (Rom. 8:21\u201323<\/a>; Heb. 9:11\u201312<\/a>, 21\u201324<\/a>; Rev. 21:1<\/a>).<\/p>\n

\u201cBut why was it necessary for things in Heaven, of all places, to be purified?\u201d It should not be forgotten that when Satan fell, he fell in He<\/span>aven and brought sin into Heaven itself. He defiled the heavenly sanctuary, of which the earthly sanctuary was only a copy. As a result of Satan\u2019s fall, even Heaven needed the purification of blood, but as the writer of the Book of Hebrews points out, it needed \u201cbetter blood.\u201d While animal blood was sufficient to purify the earthly Tabernac<\/span>le, it could not purify the heavenly sanctuary, which required better blood, the blood of Jesus.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>H. The Grounds of Peace<\/p>\n

The eighth result of the death of Yeshua is that it becomes the grounds of peace. It is the basis for peace in three areas.<\/p>\n

First, the death of Jesus resulted in peace between <\/span>God and man (Rom. 5:1<\/a>).<\/p>\n

Secondly, the death of Yeshua brings peace between Jews and Gentiles who believe in Him (Eph. 2:11\u201316<\/a>; Col. 3:11<\/a>).<\/p>\n

Thirdly, the death of Jesus means peace for the universe. Thi<\/span>s peace is not yet a reality, but eventually it will be (Col. 1:20<\/a>).<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Basis for the National Salvation of Israel<\/p>\n

The ninth result of the death of Yeshua is that it is the basis for the future, national salvation of Israel. Some day all Israel will be saved becaus<\/span>e of the death of the Messiah. Prophetically, this was predicted in Deuteronomy 30:3<\/a>; and in Jeremiah 31:31\u201334<\/a>, where Jeremiah predicted the coming of the New Covenant, which will result in all Israel<\/span> being saved. In the New Testament, this is based upon the death of Jesus, by which the New Covenant was ratified (Rom. 11:25\u201329<\/a>). Thus, the death of Yeshua will result in that future, eternal salvati<\/span>on and national regeneration of Israel.<\/p>\n<\/div>\n<\/div>\n

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J. The Basis for the Establishment of the Kingdom<\/p>\n

The tenth result of the death of the Messiah is that it is the basis for the establishment of the Millennial Kingdom. The reason why the Millennial or Messianic Kingdom is sure to be established some day is the death of the Messiah (Rev. 5:8\u201314<\/a>).<\/p>\n

These are the ten results of the death of the Messiah. Some results are history, other results are still future. Just as the historical results have already come, so also will the future ones.<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

But God commends his own love toward us, in that, while we were yet sinners, Christ died for us. Romans 5:8 This is a study of what Yeshua (Jesus) accomplished on the cross: the Atonement. This subject will be studied in two parts: \u201cThe Nature of the Atonement\u201d and \u201cThe Results of the Atonement.\u201d I. … <\/p>\n

\u201eThe Nature and the Results of the Atonement\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1341","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1341","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1341"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1341\/revisions"}],"predecessor-version":[{"id":1342,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1341\/revisions\/1342"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1341"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1341"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1341"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}