Podcasts about substitutionary

When Jesus becomes just another hero, do we lose the Gospel? Find out as Tim and Eve are joined by a special guest to discuss The King of Kings by Angel Studios.Are You Just Watching? Episode 159: Dog ManMusic by Taeseong Kim.For the full show notes please visit areyoujustwatching.com/160Consider helping out our fellow CPC member recover from Hurricane Helene. Share your feedback!We would like to know, even if just your reactions to the trailer or the topics we shared in this episode. Or what general critical-thinking and entertainment thoughts or questions do you have? Would you like to suggest a movie or TV show for us to give a Christian movie review with critical thinking?Comment on the show notesCall (513) 818-2959 to leave a voicemailEmail feedback@AreYouJustWatching.com (audio files welcome)Join our Facebook discussion group.Join our Discord server.The discussion in this episode centers around the movie The King of Kings produced by Angel Studios, which aims to convey the story of Jesus to a younger audience. We explore the notion that when Jesus is portrayed merely as another hero, the essence of the Gospel may be diluted. Our conversation unfolds through various themes, including the implications of the Second Commandment regarding visual representations of Christ, the significance of storytelling and imagination in understanding faith, the archetype of Messianic heroes, and the moral that behavior has consequences. Each speaker offers their unique perspectives, reflecting on the film's artistic choices and theological undercurrents, ultimately emphasizing the need for a deeper engagement with the core message of Jesus's sacrifice and its implications for individual behavior.Takeaways:The movie The King of Kings presents Jesus not merely as a hero, but as the central figure of the gospel, emphasizing the importance of recognizing his divine nature in storytelling. A significant theme discussed is the representation of Christ, raising questions about the implications of visual depictions in media and their potential to mislead viewers about his true character. The narrative explores the consequences of behavior, illustrating how actions impact relationships and the importance of teaching children about accountability through the lens of Christian faith. Substitutionary atonement is poignantly visualized in a pivotal scene where Jesus rescues Walter, highlighting the depth of Christ's sacrifice and the personal connection it fosters with the audience. The podcast emphasizes the critical need for parents to engage children in discussions about the film's themes, particularly regarding sin and redemption, to ensure a proper understanding of the gospel message. Overall, the episode calls for a careful examination of how stories are told in faith-based media, stressing that while imagination is valuable, it must not detract from the historical truth of Jesus Christ.

When Jesus becomes just another hero, do we lose the Gospel? Find out as Tim and Eve are joined by a special guest to discuss The King of Kings by Angel Studios.Are You Just Watching? Episode 160: The King of KingsMusic by Taeseong Kim.For the full show notes please visit areyoujustwatching.com/160Consider helping out our fellow CPC member recover from Hurricane Helene. Share your feedback!We would like to know, even if just your reactions to the trailer or the topics we shared in this episode. Or what general critical-thinking and entertainment thoughts or questions do you have? Would you like to suggest a movie or TV show for us to give a Christian movie review with critical thinking?Comment on the show notesCall (513) 818-2959 to leave a voicemailEmail feedback@AreYouJustWatching.com (audio files welcome)Join our Facebook discussion group.Join our Discord server.The discussion in this episode centers around the movie The King of Kings produced by Angel Studios, which aims to convey the story of Jesus to a younger audience. We explore the notion that when Jesus is portrayed merely as another hero, the essence of the Gospel may be diluted. Our conversation unfolds through various themes, including the implications of the Second Commandment regarding visual representations of Christ, the significance of storytelling and imagination in understanding faith, the archetype of Messianic heroes, and the moral that behavior has consequences. Each speaker offers their unique perspectives, reflecting on the film's artistic choices and theological undercurrents, ultimately emphasizing the need for a deeper engagement with the core message of Jesus's sacrifice and its implications for individual behavior.Takeaways:The movie The King of Kings presents Jesus not merely as a hero, but as the central figure of the gospel, emphasizing the importance of recognizing his divine nature in storytelling. A significant theme discussed is the representation of Christ, raising questions about the implications of visual depictions in media and their potential to mislead viewers about his true character. The narrative explores the consequences of behavior, illustrating how actions impact relationships and the importance of teaching children about accountability through the lens of Christian faith. Substitutionary atonement is poignantly visualized in a pivotal scene where Jesus rescues Walter, highlighting the depth of Christ's sacrifice and the personal connection it fosters with the audience. The podcast emphasizes the critical need for parents to engage children in discussions about the film's themes, particularly regarding sin and redemption, to ensure a proper understanding of the gospel message. Overall, the episode calls for a careful examination of how stories are told in faith-based media, stressing that while imagination is valuable, it must not detract from the historical truth of Jesus Christ.

This morning we looked at Matthew 27:27-44 where Jesus was mocked and then crucified. We were reminded that Christ completely removed our sins from us by taking sin’s shame, removing sin’s guilt, and defeating sin’s power.

Many want to skip over Good Friday and get right to Easter. We want to skip the cross and get right to the empty tomb. But the gospel is a message about blood and sacrifice. To deal with sin, Jesus had to endure sorrow, grief, rejection, torture and death. If we remove these aspects of the gospel, we damage the gospel itself. Without the shed blood of Jesus on the cross, we could not have peace with God. “Without the shedding of blood there is no forgiveness of sins.” (Hebrews 9:22) Take-Home Question: What did it take for sinners to be reconciled to God? What did it take for sinners to be reconciled to God? Christ's Startling sacrifice (52:13-15).Christ's Suffering sacrifice (1-3). Christ's Substitutionary sacrifice (4-6). Christ's Silent sacrifice (7). Message: He Was Pierced for Our Transgressions Scripture: Isaiah 52:13-53:7 Simple. Authentic. Jesus. Prairiebible.org

Send us a textSubstitutionary SacrificeApr 13, 2025  •  Eric StillmanIn the second sermon in the "This is Love..." sermon series, we look at Isaiah 53:1-12, among many other passages, to trace the history of subsitutionary sacrifice in the Bible and how it culminates at the cross.

Part I on the crucifixion as we approach Good Friday and Easter. Jesus is on trial; the crowd prevails, and He is crucified. Yet the centurion sees that Jesus is innocent.

Revd Graham Hunter concludes our Lent sermon series exploring the 'servant songs' of Isaiah. This week he looks at Isaiah 52:13-53:12 and how the 'suffering servant' described in Isaiah points us towards the ultimate substitutionary offering God gave for us in the sacrificial death of Jesus.

Morning Sermon from 13 April

Jason Tyrell - Isaiah 53:4-6 - April 6, 2025

Ben King is preaching from Isaiah 53:4-6

By Victor T Hou - In this message, we first discuss two primary descriptions used in the Bible to describe the sacrifice of Jesus Christ. Then we consider a few examples of the offerings instructed under the Old Covenant and how they point to the sacrifice of Jesus Christ. As we approach Passover, we must consider

From the Series: The Suffering Servant | Scripture: Isaiah 53:4-6 Download Audio

Anchored in the Word Morning Reflection: Season 4 Episode 37: The Substitutionary Death of Christ: Luke 19:31-34 #morningreflections #salvation

The post The Substitutionary Savior appeared first on Poplar Grove Baptist Church.

Be blessed as you enjoy this Sunday Sermon from Pastor Michael Brunzo at Faith Fellowship Church in Louisville, Kentucky.

Two Peoples – One Way (Part 7) | Galatians 2:20 ---------------------------- Sermon Outline-------------------------------- Introduction: Clarifications Regarding the Word “Law” I. Essential Elements of the Gospel in Galatians (vv. 15-21) A. The Universal Nature of Sin (v. 15-16a) B. Justification Is by Faith Alone (v. 16) C. The Believer's Union With Christ (vv. 17-20) 1. To be “In Christ” is not to be “In Sin” (17) 2. To be "In Christ" is to have died to sin and the Law (18-19) 3. To be "In Christ" is to have been crucified with Christ (20) II. Six Implications of our Union with Christ* A. Salvation (We are Justified in Christ) 1. Justification is at the heart of the gospel 2. Substitutionary atonement and its extent B. Sanctification (We Live in Christ) 1. Justification and sanctification are distinct but not inseparable 2. The Christian has been crucified! C. Satisfaction (God is Satisfied with us in Christ) 1. Why does God accept us? 2. The depth of God's love Conclusion: * Points 4-6 Next Time

The saving work of Jesus is central to the Christian faith. But how does it actually work? The subject of the Atonement has been wrestled with for millennia, theologians trying to make sense of the many ways that scripture explains the life, death, resurrection and ascension of Jesus. How does this God-man's existence translate to eternal salvation for humanity? And who's included? How far does it stretch?Join Alex, Chris and Jo (and maybe some special guests along the way) as they examine the many theories and understandings of the Atonement, and what that can mean for us today.This episode, we look at the Substitutionary models, including Penal Substitutionary Atonement, some of its complexities and challenges, as well as its misunderstandings, and what we can learn from it.Resources:The Nature of the Atonement - edited by James K. Beilby,Paul R. EddyPerspectives on the Extent of the Atonement - edited by Andrew David Naselli, Mark A. SnoebergerMapping Atonement: The Doctrine of Reconciliation in Christian History and Theology - William G. Witt, Joel ScandrettWhat Did the Cross Accomplish? A Conversation about the Atonement - Simon Gathercole, Robert B. Stewart, N.T. WrightBig thanks to Tim Whittle for editing and extra production on this podcast. Get more info at Riverlife Church, and find us on Facebook and Instagram.Subscribe to Bible Streams on Apple, Spotify, Google, and Amazon.

We hope you enjoy today's Scripture reading and devotional aimed at motivating you to apply God's word while strengthening your heart and nurturing your soul. Today's Bible reading is Isaiah 52:13–53:12. To read along with the podcast, grab a print copy of the devotional. Browse other resources from Lee Tankersley. ESV Bible narration read by Kristyn Getty. Follow us on social media to stay up to date: Instagram Facebook Twitter

Pastor Mike Ascher

If you know yourself to be saved…if you truly believe that you were bound for destruction in a storm of your own making and you were saved when Jesus took the dive on your behalf, then you will exceedingly fear the LORD. Love makes sacrifices. The call to substitutionary love is not optional for Christians; it defines Christians.Support the showThanks for listening! Follow us on Facebook or Instagram more info colonialkc.org

A new VIDEO from Grace Community Church is now available on SermonAudio with the following details: Title: The Substitutionary Sacrifice: Jesus Paid It All Subtitle: 2024 Men's Retreat Speaker: James Downing Broadcaster: Grace Community Church Event: Sunday Service Date: 3/26/2024 Length: 35 min.

1.  This is My Body      A. Reminded of the virgin birth                                          B.  Reminded of His sinless life                                            C. Reminded of His submissive spirit 2.  This is My Blood       A. Substitutionary sacrifice        B. Satisfy justice of God      C. Secure the New Covenant 3.  His  promised return      A. For the redeemed      B. The rapture of the church      C. Marriage Supper of the Lamb 4.  The opportunity today      A. To examine ourselves      B. To give thanks to God      C. To commit ourselves afresh      D. To proclaim the gospel

We say things like the main thing is to keep the main thing the main thing. The gospel is central. But have we stopped to consider? What is the gospel precisely? Is it the resurrection? Substitutionary atonement? Baptism? What is included? What isn't necessary? Come find out!

Scripture: Mark 14:22-31; Series: The One; Speaker: Monte French, Senior Minister

Message: Mark Christian, Senior MinisterPassage: Mark 14:22-26Series: The One

A new MP3 sermon from Dallas Reformed Baptist Church is now available on SermonAudio with the following details: Title: Christ's Substitutionary Death Subtitle: Communion Meditation Speaker: Les Walthers Broadcaster: Dallas Reformed Baptist Church Event: Sunday Service Date: 1/14/2024 Bible: Psalm 22:6-18 Length: 23 min.

Jesus Christ CrucifiedLuke 23:1-56December 31, 2023Main Point: God is glorified through the demonstration of His love through the cross of Calvary.The crucifixion of Jesus Christ is:1. Substitutionary.2. Satisfactory.3. Sacrificial.

The book of Isaiah show a familiar pattern, Israel and Ahaz live against God's good laws, God calls them to repent, they don't, and God allows their sin to be punished. Despite this repeated pattern beginning with Adam, God has always had a plan, and his plan is to save his children through the bruising of his Son.

Substitutionary atonement! Do you know what that means? Listen to this message to hear how Christ's love for us was such that He died in our place and paid the penalty for our sins. Beginning in the Old Testament, see how this work of Christ was predicted. Hear the illustration of Abraham's willingness to sacrifice his son, Isaac, and learn about the animal sacrifices that were made for the sins of the people. Rejoice that all of your sins are forgiven and you can trust Him to be your Savior.

Substitutionary atonement! Do you know what that means? Listen to this message to hear how Christ's love for us was such that He died in our place and paid the penalty for our sins. Beginning in the Old Testament, see how this work of Christ was predicted. Hear the illustration of Abraham's willingness to sacrifice his son, Isaac, and learn about the animal sacrifices that were made for the sins of the people. Rejoice that all of your sins are forgiven and you can trust Him to be your Savior.

Substitutionary atonement! Do you know what that means? Listen to this message to hear how Christ's love for us was such that He died in our place and paid the penalty for our sins. Beginning in the Old Testament, see how this work of Christ was predicted. Hear the illustration of Abraham's willingness to sacrifice his son, Isaac, and learn about the animal sacrifices that were made for the sins of the people. Rejoice that all of your sins are forgiven and you can trust Him to be your Savior.

Jesus' Sinless Life      The record of Scripture is that Jesus “knew no sin” (2 Cor 5:21), was “without sin” (Heb 4:15), “committed no sin” (1 Pet 2:22), and in whom “there is no sin” (1 John 3:5). But why was the sinless humanity of Jesus necessary? The biblical teaching is that all mankind is sinful and separated from God (Rom 3:10-23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). Because of our fallen sinful state, we are completely helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3), and good works have no saving merit before God (Isa 64:6; Rom 4:4-5; Eph 2:8-9; Tit 3:5). Being completely sinless, Jesus was qualified to go the cross as “a lamb unblemished and spotless” (1 Pet 1:19) and die a substitutionary death in our place, “the just for the unjust, so that He might bring us to God” (1 Pet 3:18). Charles Lee Feinberg states, “Though tempted in all points as we are, He was nevertheless without sin (Heb 4:15); indeed, we are told, He was holy, harmless, undefiled, and separate from sinners (Heb 7:26). In short, the combined testimony of Scripture reveals that in Him is no sin (1 John 3:5).”[1] According to R. B. Thieme Jr.: "As true humanity living on earth, Christ was free from all three categories of human sinfulness: the sin nature, Adam's original sin, and personal sins. The first two categories were eliminated from our Lord's life through the virgin birth, but personal sin remained an issue throughout the Incarnation. Scripture confirms that our Lord can “sympathize with our weaknesses,” because He “has been tempted in all things as we are, yet without sin” (Heb. 4:15). The temptation to personal sin did not come from within, because the humanity of Christ had no inherent sin nature. He did, however, receive temptation from outside His person—even being tempted by Satan himself…By constantly relying on the provisions of the spiritual life (the same provisions available to us), Jesus Christ was able to resist every temptation and remain perfect (1 John 3:3, 5)."[2]      Sinners need salvation, but cannot save themselves, nor can they save another. All are trapped in sin and utterly helpless to change their condition. But God the Son did what we cannot do for ourselves. He obeyed the Father and stepped into time and space, taking true and sinless humanity to Himself, and living a perfect life before the Father. Then, at a point in time, He surrendered Himself to the cross and died a penal substitutionary death on behalf of all humanity, bearing the wrath of God in their place. Then He was placed in a grave and rose again to life on the third day, never to die again. The benefits of the cross are applied to those who come to Jesus with the empty hands of faith, believing He died for them, was buried, and raised again on the third day. When they place their faith in Him as Savior, they have forgiveness of sins and eternal life. This is given freely by grace. R. B. Thieme Jr. states: "Every human being needs to be saved, because everyone enters this world in a state of spiritual death, total depravity, and total separation from God. Because man is born hopelessly lost from God and helpless to do anything about it, God, in His grace, designed a perfect plan to reconcile man to Himself. God the Son took the burden of responsibility: He became true humanity and remained sinless so that He could be judged for the sins of the world (1 Pet 3:18). While Jesus Christ hung on the cross, God the Father poured the full wrath of His justice upon the Son He loved so perfectly (Matt 27:46; Rom 5:8–10; 2 Cor 5:21). Christ “bore our sins in His body” (1 Pet 2:24) and took the punishment in our place. God's righteous standard approved of Jesus' sacrifice as payment for all human sins."[3] Jesus' Willingness to Die      Jesus was not forced to go to the cross, but willingly went and bore our sin (Isa 53:4-11; John 10:17-18; 1 Pet 2:24). Jesus said, “I am the good shepherd; the good shepherd lays down His life for the sheep” (John 10:11), and “No one has taken it away from Me, but I lay it down on My own initiative” (John 10:18a). It was the will of the Father for Jesus to die a penal substitutionary death, and Jesus willingly accomplished it. Jesus said, “Sacrifices and offerings you have not desired, but a body have you prepared for me” (Heb 10:5). And once in hypostatic union, Jesus said, “Behold, I have come to do your will” (Heb 10:9). It was necessary for Jesus to be fully human and free from sin to be the atoning sacrifice. Thomas Constable states, “Jesus willingly offered Himself; no human took His life from Him. However, He offered Himself in obedience to the Father's will.”[4] According to Leon Morris, “The Lord's death does not take place as the result of misadventure or the might of his foes or the like. No one takes his life from him. Far from this being the case, he himself lays it down, and does so completely of his own volition.”[5] William MacDonald adds: "No one could take the Lord's life from Him. He is God, and is thus greater than all the murderous plots of His creatures. He had power in Himself to lay down His life, and He also had power to take it again. But did not men kill the Lord Jesus? They did. This is clearly stated in Acts 2:23 and in 1 Thessalonians 2:15. The Lord Jesus allowed them to do it, and this was an exhibition of His power to lay down His life. Furthermore, He “gave up His Spirit” (John 19:30) as an act of His own strength and will."[6] Jesus' Substitutionary Atonement      Atonement is a very important concept in the Bible. In the OT, the word atonement translates the Hebrew verb kaphar (כָּפַר) which means to “cover over, pacify, propitiate, [or] atone for sin.”[7] 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.”[8] 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.      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 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” (Heb 10:12), and through that one offering “perfected for all time those who are sanctified” by it (Heb 10:14). 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.      Jesus' 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 hilasterion (ἱλαστήριον)—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. The Apostle John tells us “He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2; cf., 1 John 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."[9]      In the NT, the idea of substitution is observed in the use of two Greek prepositions. The first is the preposition huper (ὑπὲρ), translated “for,” which means “in behalf of, for the sake of someone.”[10] The idea of Jesus dying as a substitute in the place of sinners is seen in Romans 5:8 where Paul wrote, “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” The second preposition that denotes substitution is anti (ἀντὶ), also translated “for,” which expresses the idea “that one person or thing is, or is to be, replaced by another, instead of, in place of.”[11] The preposition anti (ἀντὶ) is seen in Jesus' statement, “the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matt 20:28). According to Robert Lightner: "The biblical view of the Savior's death is that he died to satisfy the demands of the offended righteousness of God. The Savior died in the sinner's place. This is an essential, indispensable truth in evangelicalism. It is true that Christ died for the sinner's benefit, but that does not fully describe the nature and purpose of his finished work. He gave his life in the sinner's place. He died as the sinner's substitute. The strongest expression of Christ's substitutionary death is given with the Greek preposition anti, translated “for.” Christ himself used this word when he said, “even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Matt 20:28; cf. Matt 26:28; 1 Tim 2:6). Christ died in the sinner's place. He died instead of the condemned."[12]      Jesus' 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 into heaven. 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!      Because Jesus' death satisfied God's righteousness demands for sin, the sinner can approach God who welcomes him without reservation. 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 humanity to Himself. The debt that was owed to God was paid in full by the blood of Christ.  Dr. Steven R. Cook   [1] Charles Lee Feinberg, “The Hypostatic Union,” Bibliotheca Sacra 92 (1935): 423. [2] Robert B. Thieme, Jr. “Impeccability of Christ”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 135. [3] Robert B. Thieme, Jr. “Salvation”,  Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 232. [4] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Jn 10:18. [5] Leon Morris, The Gospel according to John, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 456. [6] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1526. [7] Francis Brown, S.R. Driver and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers 1979), 497. [8] G. W. Bromiley, “Atone; Atonement,” ed. Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 352. [9] J. Dwight Pentecost, Things Which Become Sound Doctrine (Grand Rapids, Mi., Kregel Publications, 1965), 89. [10] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1030. [11] Ibid., 87. [12] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 194.

Substitutionary atonement may not appeal to modern sensibilities, and even seems unjust to some. But if we lose Christ in our place, we lose the gospel.This show is part of the Spreaker Prime Network, if you are interested in advertising on this podcast, contact us at https://www.spreaker.com/show/3279340/advertisement

We hope you enjoy today's Scripture reading and devotional aimed at motivating you to apply God's word while strengthening your heart and nurturing your soul. Today's Bible reading is Isaiah 52:13–53:12. To read along with the podcast, grab a print copy of the devotional. Browse other resources from Lee Tankersley. ESV Bible narration read by Kristyn Getty. Follow us on social media to stay up to date: Instagram Facebook Twitter

Mark has a very efficient way of characterizing events in his gospel, so it could be easy to miss the significance of Christ's temptation in the wilderness. In this sermon, Paul Tripp reminds us that the hope of humanity rests on Jesus's shoulder in these two short verses.Preached on January 17, 2010.

This morning we have come to Hebrews 9, which is one of the most theologically rich chapters in the entire New Testament, which I think is saying a lot because there's plenty of great theologically rich passages in the Bible.This morning, we'll look at the first half of the chapter, and then over the next two weeks, God willing, Pastor David Mathis and Pastor Max will take us through the rest of the chapter. And I'm very excited about that.Preamble: Mother's DayBut before we dive in, I just want to say, to all the mamas in the house: Happy Mother's Day! We live in a society that devalues motherhood and I just want you to know that I'm a fan of mamas. I've got a good Mama. I'm married to a good mama. Happy Mother's Day to all of you.I also know that Mother's Day is a painful day for a lot of women, for a lot of people, for various reasons, this is a tough day. There are women who want to be mothers that are not or maybe you're estranged from your mother or your family. We know that this is a painful day for some, for a lot of different reasons, and I just want you to know that Jesus sees you. He sees you, and he knows you, he loves you.Jesus loves you and I can say that with confidence because of passages like Hebrews 9. Passages like Hebrews 9 shout to us the love of God and shows us the length that Jesus was willing to go to in order to demonstrate the love of God to us.And so, if you are sitting here this morning and today is painful, Jesus sees you, he knows you, he loves you, and he proved it at the cross, and Hebrews 9 will help us look a little more into the extent of his work at the cross. Would you pray with me, and we'll dive into Hebrews 9.Father in heaven, You are so kind and merciful to us, slow to anger, abounding in steadfast love. You are faithful to us, and I praise you. Thank you for your Word that instructs us. God, would you please show us your glory through Hebrews, and may that transform how we live. Lord, I ask, would you use your word this morning to shape us, to mold us, to make us to be more like Jesus. In the matchless name of Jesus I pray, Amen.Introduction: It's All About JesusWell, as we've been going through the book of Hebrews the last few months, we've seen the writer talk a lot about Jesus. He knows that if we love Jesus, we'll stick with the faith.He knows that if we consider Jesus, if we continually look to Jesus, we'll be strengthened and we'll be less likely to walk away from the Christian faith. The way we stick with the faith is by looking at Jesus, so the writer keeps pushing us toward Jesus. He makes much of Jesus.In this book we've been told that Jesus is better than Moses, and that he's better than the Levitical priests, and he's even better than the angels.The writer has also told us that Jesus is sinless, that Jesus has indestructible life, that Jesus is a King, and that Jesus is divine, he's the exact imprint of God.The writer of Hebrews is making it very clear, if you walk away from Jesus, you're downgrading. Turning to anything other than Jesus is a major downgrade, especially if you go back to the old covenant, that's a major downgrade, because Jesus is better.The Bigger and Better New CovenantThe writer of Hebrews then continues and tells us that Jesus has instituted a new covenant and that he's rendered the old covenant obsolete. Now, to be clear, the writer of Hebrews is not being pejorative toward the old covenant. He's not dogging on it, he's simply saying it's obsolete. Because it cannot do what we need it to do, we need it to remove the guilt and stain of sin, but it cannot do that.Let me give you an example, I know that last week Pastor Jonathan used a car metaphor to describe the old covenant, and I want to use another car metaphor, but slightly different, a different emphasis.Let's say you have a car, maybe even a nice car, whatever. And someone comes to you and says, can you drive me to the moon? “Ahhhh, what?” Uh, no, this is a car, and to go to the moon, you're gonna need a rocket ship. The old covenant was inadequate, it cannot do what we ultimately want to do. That's not a bug, it's a feature.You see, in a previous season of life, that person may have only needed to get across town, so the car worked fine, it was great, it did what was needed at that time, it did the job. But now the request has changed, the expectation is different. Now the goal is to get to the moon, not just across town, and the car won't do the trick. The car is now obsolete.It's not appropriate to expect a car to drive you to the moon, even if it's a great car. That's not what the car is designed to do. Likewise, it's not appropriate to expect the old covenant to do what it was not designed to do, it's not appropriate to expect the old covenant to permanently remove the guilt and stain of sin. That's not what it was designed for. The old covenant is not the final destination. The old covenant is not the perfect product, there's something better that's come along.The new covenant does indeed permanently remove the guilt and stain of sin, because that's what it was designed to do, and Hebrews 9 helps us to see that. The new covenant is the rocket ship, taking us to the moon. The new covenant is bigger and better and grander. The old covenant was good in its day, it was helpful in its time, but it cannot accomplish what we need.The Value and Design of the TabernacleNow, previously in the book of Hebrews, the author has already highlighted the thing that the old covenant could not accomplish. We've seen this the last two weeks. Pastor Jonathan talked about this last week and Pastor David two weeks ago, we've seen that the old covenant is obsolete, and the new covenant is far superior. At the end of Hebrews 8, the writer says that the old covenant is ready to vanish.However, here in Hebrews 9, the writer is actually going to highlight something good about the old covenant; he shows us that the old covenant could indeed accomplish something of value, and he shows why it matters to us New Testament believers. He's going to highlight one of the primary purposes of the old covenant. To do this, he first starts by reminding them of some of the components of the old covenant.In Hebrews 9:2-5, he's describing the tabernacle. We heard Pastor Mike read it for us earlier. The author of Hebrews reminds them that the tabernacle had two sections. And to get into the first section, you needed to go past the first curtain, the entrance to the tent is covered by a curtain. And once you went past that first curtain, into that first section, that was known as the Holy Place.But then there's a second curtain, which takes you from the first section, into the second section, and that was known as the Most Holy Place. Then he reminds them of all the stuff that was inside the tabernacle, in both sections.He's like: Remember, in the first part, in the Holy place, there's a lampstand and a table and the show bread. And then he's like: and once you go past the second curtain, into the Most Holy Place, right? You go from the Holy Place (the first section) into the Most Holy Place (the second section). Well, it's in that second section where you're gonna find the ark of the covenant.And in the ark of the covenant, you've got the golden urn that's holding the manna, and you've got Aaron's staff, and you've got the tablets of the covenant, the Ten Commandments.So, he reminds them of all the important stuff that's there. And for those of you who were with us in the Exodus and Leviticus series, this will be familiar to you as well.The Priestly ProtocolsThen, after the talks about the tabernacle, the writer then begins to remind them of the priestly protocols. Look at verses 6 and 7: “These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, 7 but into the second only the high priest goes, and he but once a year.” He's reminding them, the priests had regular duties. They would enter the Holy Place (that first section) on a regular basis to do their priestly duties. But once a year, on the Day of Atonement, the High Priest would go past the second curtain into that Most Holy Place. This whole process is described in Leviticus 16.In Leviticus 16, God gives them very specific instructions. You may remember that from our Leviticus series. On that Day of Atonement, there were several different sacrifices that happened.There was always one sacrifice that the priest offered for his own sins, that was a bull, and then there were sacrifices for the sins of the people, the two goats. One goat would be slain and the other sent into exile, but not before the priest confessed the sins of the people and they were put onto the goat. The sins of the people of Israel were imputed onto the goats, and the goats then suffered in the place of the people.So, the writer of Hebrews is basically recapping all these very particular protocols. But then the writer says that this was all done for a reason. The Old Covenant as the MapHere in Hebrews 9, we see that the writer of Hebrews is going to give the audience the reason for this entire elaborate system. Look at the first 6 words of verse 8, just the first six words: “By this the Holy Spirit indicates…” This entire system, the elaborate Old Testament regulations, the structure of the tabernacle, the furniture, the sacrifices, the protocols, everything, the Holy Spirit is orchestrating all of this to indicate something to us.Another English translation renders those first few words like this: “By these regulations, the Holy Spirit revealed.” All this stuff was designed to reveal something to us. This is all a picture of something greater, a depiction of something bigger and better. The old covenant was designed to reveal something newer and grander. Now, he does not immediately, here, tell us what that newer thing is, but we know he's alluding to the new covenant, which he certainly makes clear later in this chapter.This elaborate old covenant system and all its minutia wasn't just an accident. It was not arbitrary. In fact, God gave very specific instructions and blueprints for how they were to construct the entire tabernacle and how to arrange the furniture in the tabernacle, it was all very particular.More than 30 times in the book of Exodus we read that Moses built the tabernacle according to the pattern, according to the pattern given to him. This really is very important. Moses needed to follow the instructions because if he didn't, he'd create a tabernacle that gave a wrong picture and flawed depiction of the grander reality that God wants them to see.You could say that the old covenant is, sort of, like a map. Maps are designed to depict a real place, right? The map is only valuable if it accurately depicts a valuable place you want to get to.Maps give us a quality picture of a particular location, but the map itself is not the final destination, the map is not the jam. You don't take a week off work to spend time with a map, right? The map isn't the final destination, the map isn't the goal. The map is designed to lead you to a place. Likewise, the old covenant was designed to lead us to some place… or to some person.You could say that the old covenant was pedagogical. The old covenant was designed to teach us things. It is designed to give us insights into the new covenant. The entire elaborate system was engineered by God, crafted by God, to give us a picture of what Jesus would eventually do for his people.So, while the new covenant is certainly better than the old, much better and newer and grander, there are still some insights that we get by looking back at the old covenant. The old covenant is helpful to us in that way. There are some things about the new covenant, that we better understand, by looking back at the old covenant, and the reason that's true is because that's precisely what the old covenant was designed to do. It was designed for that.The Better Tent, In HeavenIn this passage we see the comparing and contrasting, between the old and the new, but we also see the writer leveraging the old to explain the new.Look at verses 11 and 12: “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands…” The writer here is making it clear, there's a better tent. The tent that Jesus entered is the throne room of God in heaven, and that heavenly tent is waaaaayyyyyy better than the earthly tent that was made with human hands.But the events that took place in the earthly tent give us insights into what happened in that heavenly tent. Just like the Jewish high priest of old would enter into the physical tent, here on earth, to offer an offering to God for the sins of the people, likewise, Jesus enters into a tent, to offer an offering to God for the sins of his people. But Jesus is the better high priest, entering into the better tent, and offering up a better offering.Look at verse 12: “He entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.” Jesus did not bring an animal into that heavenly tent, no. Jesus offered a better offering, not goats and calves, but himself! In Galatians 3, the apostle Paul says that, “Christ redeemed us from the curse of the law by becoming a curse for us.” Jesus became a curse. He suffered the penalty that was meant for us.How Much More Valuable is JesusNow, in Hebrews 9:13, the writer of Hebrews is about to tell us that the goats and bulls used in the Old Testament were actually useful, to some extent. Look at the last few words of verse 13, those Old Testament sacrifices, they did “sanctify for the purification of the flesh.” So, there was some purification that took place. But it was very limited.It was a sinful priest with the blood of some mere animals, some bulls and goats, but that whole project did have some value; it was sufficient to atone for the sins of the Jewish people for twelve months, right? But it wasn't a permanent thing. It was gonna have to be done again and again and again, every single year, year after year after year.The old system was incredibly limited. But, it did have some value, and the writer of Hebrews is about to ask, if that old limited system had some value, if the blood of some bulls and goats could offer some purification, how much greater will the purification be when there's a better offering.Look at verse 14: “How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.” If bulls and goats could accomplish something for the Jewish people, how much more will the blood of Jesus accomplish?Just like we see in the book Leviticus, we saw that the sins of the people were transferred to the animals, imputed to them, and then we see those animals being punished, suffering the wrath of God, because God hates sin. The sins were on the animals and those animals were punished, that was the offering. Similarly, our sins are transferred to Jesus, our sin offering, and Jesus suffers in our place.So, in some ways, you could say, the old covenant was similar to the new covenant. There's a process of imputation happening. If you want to understand what Jesus did for us, looking back at the Old Testament sacrificial system is helpful to us; the old covenant and the protocols of the tabernacle depict the work of Jesus.But, of course, in many other ways, the covenants are very different.The New Covenant is DifferentThere's at least three major ways in which they're different. Surely, there's actually more than three, but I'll just highlight the three that I think are immediately most obvious and most helpful for us to consider.The first difference between Jesus and the Old Testament sacrifices is that Jesus went willingly. The bulls and goats weren't doing it willingly. They didn't freely choose.Consider this, on some of the Jewish holy days, the Jewish people would bring lots of sacrifices. I mean you could have thousands and thousands of goats and animals being slaughtered on one day, so it's a very bloody sight in the tabernacle. There's lots and lots of animals being killed, lots of goats having their throats slit. It's a very, very gruesome scene, and not one of those animals chose to be there. Not one volunteered. In fact, if they could see what was happening, they wouldn't have come.But Jesus, from his seat in heaven, is seeing this bloody mess, this gruesome moment, he sees the blood of the sacrifices, and Jesus still determines that he will step in, he's going to volunteer to put himself into that moment, into that gruesome spot, and he voluntarily lays down his life. This is far greater than anything a goat ever did.The second most obvious big difference, and I've already alluded to this, it's important to note that the sacrifice of Jesus is permanent, like we saw in verse 12, it was “once for all.” It's done. It is finished. The guilt and stain of sin of gone, done away with!The third big difference is that the sacrifice of Jesus was not limited to just a small ethnic group in Palestine, but it'd be sufficient for all peoples everywhere.The bulls and goats could cover sin for the Jews in the ancient world, for a short period of time, but the sacrifice of Jesus applies to all people groups, everywhere, at all times. This is why, in John 1:29, when John the Baptist saw Jesus, He shouted: “Behold, the Lamb of God, who takes away the sin of the world!” The new covenant is permanent and for all peoples everywhere.Purification from SinNow, look again at the last clause of verse 14. Here he states the results of the work of Jesus. He says, the blood of Christ will “purify our conscience from dead works to serve the living God.” Dead works are the choices we make that lead to death. But because of Jesus, because of what he accomplished, we are forgiven of our sinful choices that otherwise would have led to death, and now we can serve the living God, and we can enter his presence and enjoy him forever. What a glorious reality, that we can enter into the presence of God and enjoy him forever!Penal Substitutionary AtonementNow, with all this stated, I want to briefly touch on a doctrine being outlined herein. Overall, this passage is dealing with a thing we call the doctrine of atonement.The word atonement in the Bible refers to sin “being paid for” or “sin being covered” or “being taken care of.” The implication is that God does not just ignore sin. He does not just “let it go.” No, it must be dealt with. God is just, and holy, he does not just let people “get away” with sin.But, if you are a believer in Jesus, you can take comfort, he has dealt with it for you. Your sin has been dealt with.However, if you are not a believer, the Bible makes it very clear, you're gonna need to deal with your sin yourself. And I promise you, that will not go well for you.In Hebrews 10, it says, “It is a dreadful thing to fall into the hands of the living God.” You should be terrified about the reality of God getting his hands on you, without your sin having been dealt with.Why? Because God hates sin. I said it earlier. God is holy, and just, and he demands that sin be punished. Every single sin must be punished.But that's the brilliance of the cross, at the cross God punishes sin, and yet makes a way for sinners to be treated mercifully. Jesus takes on the penalty in our place. He is our substitute. That's our understanding of atonement.Theologians call this understanding of atonement (that I've just unpacked), “penal substitutionary atonement.”“Penal” implies that there's a penalty or a punishment being imposed. “Substitutionary” denotes that there's a substitute, in this case Jesus is our substitute. So, we call it “penal substitution.” This is what the Bible teaches. This is the picture we get from the Old Testament, and it depicts what Jesus did for us.Now, in our last few minutes together, I want to tackle one controversy that's big in many circles right now and then I want to give us two points of application.Defending Penal SubstitutionFirst, the controversy. There are some people who reject penal substitutionary atonement. They claim that we've misunderstood the Bible and what the Bible teaches about atonement. And there's various responses to this.Some people claim that the doctrine of penal substitutionary atonement was actually invented in the sixteenth century by John Calvin or maybe some other Reformers. They claim that this is an advent of the 1500s and no one before that time ever believed this.Well, with all due respect, they're wrong. They are just flat-out wrong. There is tremendous evidence that people in the second and third centuries believed this understanding of this atonement.Sometimes, I think, people say this because they're just ignorant of church history, they haven't actually read second and third century pastors and theologians. And other times they do know, but they just think that you won't know, and that's far more nefarious.But there is great evidence for penal substitution existing in the early church. I don't have time to go through this all this morning, but this is what I intend to do. God willing, this week when we post the manuscript for this sermon on our website, I'll put some links to several articles that decisively prove that, so if you're interested in knowing what the early church fathers and theologians and pastors believed, you can check out those articles. (See footnotes below).The early church fathers didn't use the term “penal substitutionary atonement.” Obviously, the terminology is new. But the concept of penal substitution was very clearly there, from the earliest days. Check out the resources below, if you're interested.Now, there are other people who push back on penal substitutionary atonement and they say, “well there are other understandings of the atonement in the early church.” Which is true, there are. But when you examine them, what you see is that these other atonement theories are not actually mutually exclusive with penal substitution.Most of the time when people make arguments for other atonement theories and understandings, I'm like yeah, yeah, that too! The atonement is way more awesome than we realize, so penal substitution is true and these other ones are often true as well. These are all things that Jesus accomplished, but some people want to pit these against each other and I think that's a flaw, it's a false dichotomy, and I'd encourage you, don't fall victim to that.Also, there's some people who reject penal substitution, honestly, because they just don't understand it, and that's pretty common, so we can walk with them through Hebrews 9 and help them understand.Some people reject penal substitution because they have a low view of scripture and they think they can pick and choose what parts of the Scripture they can reject, so they only pick the things they like, and they often are like, well, we don't really like that whole “God has wrath” stuff, that's gross, so we're just going to ignore that passage of Scripture. That happens often.Some people just can't stomach the idea that God is a god of wrath or that God is going to punish sin, they can't stomach that, or it doesn't logically compute to them, so they find ways to massage the Scriptures. In most cases they're not being nefarious, in most cases they're just bothered by wrath, so they find interpretations of the passages that simply fit better with a different understanding of atonement, so that they don't have to think about this whole idea of penalty and punishment and wrath.But here's the problem with that: We should believe whatever the Bible teaches us! The Bible clearly teaches that God has wrath. God is giving you his assessment of himself, and some people turn around and disagree with it.But if you disagree with God, it is not God who is wrong!We must be very careful to not allow our modern sensibilities to inform how we read the text. We need to read the text on its own terms, seeking what the author meant to communicate to his audience, and we must embrace whatever the Bible actually teaches, wholeheartedly, even if we don't like it.The Bible clearly teaches that God hates sin and punishes it. He cannot and will not dwell amongst sinful peoples. Which is the entire reason for the Old Testament system. The elaborate system of the old covenant gives us insights into God's insistence that sin be dealt with. And we know that Jesus did it for us.Jesus was our substitute, taking the wrath of God in our place.Christian, Your Sins Are ForgivenTwo points of application for believers. First, if you are a believer, your sins have been forgiven. There's no scarlet letter on you. That nagging sin that haunts you, that thing you feel guilty for, its been forgiven!Psalm 103:12 says: “As far as the east is from the west, so far does he remove our transgressions from us.” God speaking through the prophet in Isaiah 43:25: “I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.” God blots out your sin. He has chosen to forget it. But you keep bringing it up. You keep harping on it. But you have been wiped clean!Christian, to all who humbly seek the mercy of God, we say to you, in Jesus Christ your sins are forgiven. Praise be to God!The Cross Demonstrates LoveSecond, Jesus dying in our place shows us the love of God. Jesus became our substitute because he loves. He chose to enter into that gruesome moment, he chose to do it, because he loves.In Romans 5:8, the apostle Paul says that this is how God shows his love for us, he says that “God shows his love for us in that while we were still sinners, Christ died for us.” When you were at your worst, when you had nothing to offer him, that's when he saw you, and he chose you. He looked down the corridors of time and said “I want him… I want her.” He chose you and he went to the cross for you, to show you his love for you!When you doubt his love, just stop and look at the cross. Look at what he did, he took on your penalty. He was your substitute. He instituted a better covenant, because he loves you!The old covenant was specifically designed to teach us about the new covenant, the better covenant, mediated by the better high priest, who loved you and gave himself for you.Church, that's worth remembering, and that's why we come to this table each and every week, to remember what Jesus has done. To remember, Jesus stood in my place.——————————Additional Resources:1) Brian Arnold, “Did the Church Fathers Affirm Penal Substitutionary Atonement?”, 9Marks, August 20, 2019, https://www.9marks.org/article/did-the-church-fathers-affirm-penal-substitutionary-atonement.2) Brian Arnold, “Penal Substitution in the Early Church,” The Gospel Coalition, April 13, 2021, https://www.thegospelcoalition.org/article/penal-substitution-early-church.3) Mike Winger, “The Real History of Penal Substitutionary Atonement,” YouTube video, October 15, 2019, https://www.youtube.com/watch?v=O4bTHScjdEo.4) Michael J. Kruger, “Did Early Christians Believe in Substitutionary Atonement?”, The Gospel Coalition, June 25, 2019, https://www.thegospelcoalition.org/article/did-early-christians-believe-in-substitutionary-atonement.

Pastor - Jim Powell. The outsider. A seismic faith. (8.5-13) An insider. A small fever. (8.14-15) The unknown. A sober fulfillment. (8.16-17)

“We need to remember the reality of God and that there is nothing too hard for him. All of us have something in our life where this truth needs to be applied.” — Jackie Hill PerryIn Genesis 22, when Abraham is asked to sacrifice his only son, he obeys immediately. In her message at TGC's 2022 Women's Conference, Jackie Hill Perry explained how Abraham's obedience was directly tied to his unwavering faith in God—for whom nothing is too hard.When Abraham thought about the sacrifice he had to make in the future, he remembered the resurrection (of his body and Sarah's) in the past. If God could do a miracle then, he could do a miracle now. Abraham's faith is proved by his willingness to sacrifice his son and is affirmed by God, who then provides a ram as a substitutionary sacrifice. This provision saves Isaac from death, separation, and destruction.The ram foreshadows Christ, who is not only our substitution for sin but also the Son of God who returned from the dead to glorify the Father. Perry calls us to remember who God is and what he has done when we're tested and tried. And just like Abraham, may we come to the other side of our trials refined with a faith that's affirmed by God.