The Cross of the Lord Jesus
Calvary is the hallmark of Christianity. What God accomplished in the death of Jesus is the most important event in all of history and, apart from the cross, there would be no salvation. Although there are many different vantage points from which the cross can be seen, it is essential that a biblical view be established of God, humanity, and sin before addressing the Lord Jesus’ work on the cross.

We begin by looking at why it was necessary for God to send his Son to die. Due to our determined bent toward evil and independence, any hope for a relationship with God is impossible. Sin is rebellion against God’s holy demands and death is his judgment against this revolt (Gen. 2:17; Lev. 17:11; Nah. 1:3; Hab. 1:13; Rom. 5:12; 6:23). Since the Fall, God pronounces everyone guilty and has required that the penalty for sin be paid. This is what it means for sins to be atoned for (cf.,, Heb. 9:22). The Old Testament sacrificial system was God’s temporary provision for the atonement of sin. Yet, it was not designed as a permanent, once-for-all, means of atonement (Heb. 10:1-18). It is only through Jesus’ offering of himself that sin is forever atoned for.

The purpose for Christ’s coming was to assume our guilt (1 Cor. 5:7; 2 Cor. 5:21) and offer himself as our ransom payment (Mk. 10:45; Heb. 9:15). Jesus’ death is closely tied to the idea of deliverance in that believers are rescued from sin’s power and reign (Gal. 1:4; Col. 1:13). Origen’s idea of Christ making payment to the devil is foreign to NT thought. God does not owe the devil anything but the coming judgment (Rev 20:10)! In addition, the work of the cross as seen primarily through the concept of a ransom payment being made to the devil gives too little attention in the direction of God. It is God’s holiness that is offended by our sin and where the offense lies is where the debt is owed. Christ offered his life as a ransom for all (I Tim. 2:6). This is not to say that all are saved (contra Barth, Roman Catholicism). The cross was never meant to apply forgiveness. Rather, the cross is the means whereby forgiveness is made possible through faith and repentance. Jesus is the Savior of everyone (1 Tim. 4:10), but he is not everyone's Savior.

Another manner in which to view the cross of Christ is one of substitution. Christ died for us. Jesus offered his life in exchange for our new life. Jesus was seen as a sacrificial Lamb (Jn. 1:29), was made to be sin for others (2 Cor. 5:21), became cursed for others (Gal. 3:13) and bore the sins of others (Is. 53:6; Heb. 9:28; 1 Pt. 2:24). Also, in many passages where the Greek preposition anti is used, it carries with it the idea of 'instead of' (Mt. 20:28; Mk. 10:45). A different Greek preposition, hyper (in behalf of), has a similar meaning in 2 Cor. 5:15 and 1 Tim. 2:6, both referring to the death of Jesus. Only serious damage to the biblical (and extra-biblical) usage of these words could render them to mean anything other than substitution.

The cross of Jesus is also the propitiation of God’s anger toward sin. The word propitiation is used three times in the NT (Rom. 3:25; 1 Jn. 2:2; 4:10, NASB). The idea is the removal of God’s anger. Twice propitiation is tied to our sins, which provoke the wrath of God (1 Jn. 2:2; 4:10; see also Col. 3:5 -6; 1 Thess. 2:16). Atonement (a penalty paid) is related to propitiation, but it must not be overlooked that what Jesus accomplished on the cross is the turning away of God’s wrath toward sinners. This makes the most sense out of the previous context of Romans 1:18-3:20. The cross of Jesus is not only a substitutionary sacrifice for sinners and the penalty paid for sin, but also the means by which God’s anger is turned away from sinners and toward his Son.

Redemption is the first of two benefits that result from the cross. Because of the cross believers are freed (viz., redeemed) from the guilt of sin, the penalty of sin, and the powers of sin. It is through God’s Law that believers become aware of their guilt from sin (Rom. 3:20; 7:7; Heb. 9:9; 10:22). Christ has redeemed believers from the “guilty” pronouncement of the Law (Gal. 3:13) pronouncing them “just” (viz.,, in good moral standing before God, cf., Rom. 3:24). Also, forgiveness is a result of the believer’s redemption where the offense of sin is pardoned and all obstacles in having a relationship with God are removed (Eph. 1:7; Col. 1:14). Finally, redemption provides a holy incentive for believers to live their lives doing those things which please God (Tit. 2:14).

The second result of the cross is the possibility of reconciliation between God and humanity. There exists, prior to faith in Jesus, an infinite degree of hostility toward God (Rom. 5:10; Col. 1:21; Heb. 10:27). It is humanity that is hostile toward God and not the other way around. While God’s holiness requires that he respond to sinners appropriately in righteous anger, it is not exclusively the way in which he relates to all. In fact, Scripture states that God loves the sinner in spite of his or her enmity toward him (Jn. 3:16; Rom. 5:8). However, note that God is the one who takes the initiative in the reconciliation process (see esp., Eph. 2:4-5). As was noted earlier, humanity is incapable of responding to or even recognizing the grace of God in the cross of Jesus. In other words, God reconciles the world to himself, the world does not reconcile itself to God (2 Cor. 5:18-19; Col. 1:22).

But did all become reconciled? How extensive does the cross meet the need of humanity to be reconciled? If Christ died for all, as some Scriptures attest (e.g., 1 Tim. 4:10; Tit. 2:11; Heb. 2:9), then is it necessary that all will be saved? Still others avoid a universal atonement and see the cross as being only for those who would believe (e.g., Mk. 10:45). However, the provision of the cross and the acceptance of the cross are two distinct activities that must be combined for the bestowal of any benefit from the cross. While this is a complex problem, it remains the best alternative that the cross is sufficient for everyone’s sin but only efficient for those who, by faith alone, respond to the gospel call.

The cross of the Lord Jesus demonstrates God’s love for all, justice to all, example to all, and victory over evil once and for all. A holy and righteous God must act against sin. If he were to do anything else he would cease to be worthy of worship. Salvation from sin is impossible unless the price of sin is paid in full, meeting the demands of God’s holy justice. Out of love God accomplished through the work of Christ on the cross what we could never accomplish for ourselves. Jesus paid the penalty that we ourselves incurred, taking the consequence of our sin upon himself thus becoming for us a once-for-all representative, substitutionary sacrifice offered to God. Because of the cross the effects of redemption will be enjoyed by all who, by grace alone through faith alone, enter into an eternal relationship with God that is filled with peace and purpose.

The Resurrection, Ascension and Intercession of the Lord Jesus
After his death Jesus he was miraculously brought back to life as the resurrected Lord. The composition of his resurrected body remains a mystery. The fact of his resurrection, however, squares with every line of evidence. The tomb was empty (Lk. 24:24). His grave clothes were undisturbed. Appearances to the disciples cannot be explained any other way. Continued existence of the church in the midst of torture and persecution remains an unsolvable mystery if Christ is not raised. Given the reliability of the New Testament documents, the existence of the Christian Church, and lives that continue to be transformed by the gospel, the resurrection of the Lord Jesus can only be disputed on irrational and anti-historical grounds. The resurrection of Jesus guarantees believers of (1) hope in the face of death (1 Cor. 15:20, 23, 51-57), (2) power to live a life pleasing to God (Eph. 1:18-20), and eternal life with God (1 Thess. 4:14-17).

The ascension of the Lord Jesus marks the beginning of a new era in the plan of God. Jesus promised he would send a Counselor called the Spirit of truth (Jn. 14:16-17) whose role would be to teach the disciples (Jn. 14:26; 15:26). He also indicated that his return to the Father was the necessary precursor to the coming of the Spirit of truth (Jn. 16:7). Acts 2 is this fulfillment, the Church is born, and the new era of grace installed. Jesus’ ascension into heaven places him at the “right hand” of God – the highest place of honor in the universe (Acts 2:25, 33-34; 5:31; 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:13, etc.) where he rules as King and Sovereign over the his Church (Lk. 22:30; Jn. 18:36; Eph. 5:23).

As one who speaks on God’s behalf, Jesus is a prophet who reveals truth concerning God and is himself the Truth of God (Jn. 1:1, 14, 17; 14:6). Jesus believed himself to be a prophet (Mt. 13:5 7; Lk. 13:3 3) and others saw him as a prophet (Mt. 21:11, 46; Mk. 8:27-28; Lk. 24:19; Jn. 6:14; 7:14). Likewise, The early church believed Jesus was the fulfillment of Deut. 18:15 (Acts 3:22; 7:37). Jesus was the complete manifestation of the eternal God (Jn. 1:18; Heb. 1:2) who gave light to everyone (Jn. 1:9). He was different from all other prophets in that he is pre-existent (Jn. 1:1), spoke as an equal with God the Father (Mt. 5:22, 28, 32, etc.), and had a unique relationship with God (Lk. 4:18-19). Jesus claimed absolute authority for his words and challenged anyone to question his prophetic ministry (Mt. 24:35).

The priest in the OT is to serve as one through whom an offering is made to God for the atonement of sin. Upon presenting the prescribed offering to the priest, forgiveness was granted (Lev. 4:20, 26, 31, 35, etc.). As High Priest Jesus is the perfect One who shared in humanity to offer himself as an atonement for sins (Heb, 2:17). He is both the offering and the Offerer. Jesus priestly ministry is different from that of OT priests in two ways. First, the OT system was temporary and had to be repeated (Heb. 10:11-14), whereas Jesus’ offering of himself is once-for-all, never to be repeated (Heb. 10:12). Second, offerings in the OT economy were symbolic in nature and could not objectively or finally take away sin (Heb. 10:1-4), whereas Jesus’ offering is the objective basis upon which sin is taken away forever (Heb. 7:25). Because of Jesus’ perfect life, atoning death, miraculous resurrection, and entrance into heaven where he sits at the right hand of God, he forever intercedes on behalf of all believers (Heb. 8:1-2).

 Conversion & Regeneration, Justification & Reconciliation, Sanctification & Continuation of Believers