Concerning Penal Substitutionary Atonement

The Importance Of The Doctrine Of Penal Substitutionary Atonement

“For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.” (Romans 5:6–11)

Defining The Terms

            As we consider the importance of the doctrine of penal substitutionary atonement, it is necessary that we first define our terms. When we speak of atonement, we speak of the forgiveness of sins and the reconciliation of the sinner to God. Our use of the term substitutionary atonement refers the fact that we believe the Scriptures teach us that atonement comes because Jesus took our place when He died on the cross for our sins. We also use the word penal to refer to Jesus’ suffering as having been punitive in nature. That is, Jesus was punished for our sins.

Christ The Woman’s Conquering Seed

            From the time that sin entered into the world, God promised us a Savior. His words to the serpent and to the woman were, “and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” (Genesis 3:15) From Cain to Isaac, and on to the promise made to David in 2 Samuel chapter seven, the seed had been anticipated; the one who would come to conquer the serpent and overcome sin was awaited. Finally, God sent Him. “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” (Galatians 4:4–5) Jesus, conceived and born of a virgin, came into this world to set man free from sin.

            The conquering work of Jesus was to be by means of death and resurrection. This is why He was incarnated. “Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil.” (Hebrews 2:14) The incarnation of the eternal Son of God was so that He might die for our sins and thus conquer him who had ensnared, enslaved, and dominated humanity through sin.

            Not only would Jesus die, but He was predestined to arise from the dead, and thus conquer sin. Paul told the Romans that, “Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.” (Romans 6:9–10) Death dominated humanity, but in the risen Christ all shall be made alive (1 Corinthians 15:22). Jesus rose from the dead, thus breaking the domination and power of sin, and today His people live in anticipation of the promise, “And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” (Romans 16:20)

Death And Its Remedy

            What does Jesus as the conquering seed have to do with penal substitution? Everything, is the answer that we give.

            When man was placed in the garden, he was given a warning regarding sin: “but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” (Genesis 2:17) The punishment for disobedience was to be death. Because man refused to be thankful and give glory to God (Romans 1:18-21), he ate of the forbidden fruit, thus plunging all of humanity into sin and death. “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.” (Romans 5:12–14) Even when people did not have the law, and where they are ignorant of the law, death reigns over man because of this sin of Adam, and all of humanity in him.

            Scripture speaks of Jesus as the second Adam (Romans 5:12-14;1 Corinthians 15:45-47), who came so that all who are in Him would live. Thus it is that Jesus took upon Himself the penalty of our sins and died for us, as we see in Romans 5:6-11. We are told that He was offered to bear our sins. “And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” (Hebrews 9:27–28) Jesus’ death was as our substitute who carried our sins, so that He might give life to us. He stood as the federal head of His people and took the punishment for our sins so that we might live forever with Him.

It Pleased The LORD To Bruise Him

            From time to time here in the United States we hear people arguing about who it was that killed Jesus. The Scriptures tell us that His Father sent Him in order to die in order that we might live through Him. “Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.” (1 Peter 1:18–21) Before He created the world, God had decreed that the Son come and die for our sins. His purpose in this was so that we would trust God and have life in His Son. Jesus, our Passover(1 Corinthians 5:7), the Lamb of God who takes away our sins (John 1:29), was sent to be our substitute.

            Isaiah saw this many years before it actually happened and prophesied saying, “Yet it pleased the Lord to bruise him; he hath put him to grief: When thou shalt make his soul an offering for sin, He shall see his seed, he shall prolong his days, And the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: By his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” (Isaiah 53:10–11) At least ten times in this chapter we find that Jesus would die as a substitute for sinners. His death was for our sins, He bore the penalty for our iniquities, and the Father was pleased to bruise and crush Him in our place. Reading this text, it is impossible for the sincere reader to reject the fact that the Father punished the Son instead of us. This is why “Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.” (Acts 8:35) It is also why the eunuch believed and was baptized as one who had died to sin and was alive to God: they both recognized the truth that Jesus’ death was Him bearing the punishment for our sins, as our substitute, so that we might live through Him.

            Jesus’ words to Nicodemus ring loudly with the truth of Jesus’ having been sent by the Father to be punished in our place: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16) Jesus was sent and given that we might not perish. Paul followed up and said that the Father did not mitigate the punishment of the Son in any way, but freely gave Him for us all (Romans 8:32), and this is why we are justified (Romans 8:33-34).            

            Paul also wrote to Corinth and presented the wonderful truth that Jesus was sent by the Father to be punished in our stead: “And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Corinthians 5:18–21) For reconciliation to take place, there must be a settlement regarding the offence that separated the two parties being reconciled. Atonement was made by Christ when He died for our sins. Our sins were not accounted to us, but to Christ, when He was delivered for our offences (Romans 4:25). He was made a sin offering for us when He died on the cross. This is what is meant when we speak of Jesus and penal substitutionary atonement.

            Finally, we read of Jesus being punished for us when we read the book of Galatians. “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:” (Galatians 3:10–13) It is important to note that the doctrines of the depravity of man and justification by faith are tied up with the doctrine of penal substitutionary atonement. Here we read that sinful man does not obey God, does not keep His law, and that Jesus died, taking the punishment that was our due, so that we might be justified by faith. To deny penal substitutionary atonement is also to reject the serious nature of man’s depravity, the holiness of God and His law, as well as to present man as not needing to be justified by God. We cannot speak emphatically enough about how important this is!

Christ The Exemplar And Penal Substitutionary Atonement

            The liberal argument that Jesus simply came to set a good example must also be briefly addressed here. The Scriptures tell us that Jesus’ example for us is inextricably tied to penal substitutionary atonement. Peter declares that the example of Jesus that we should follow is that of walking in His righteous footsteps. That is seen in His dying for our sins: “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.” (1 Peter 2:21–25) Likewise John told us that we should love one another as Jesus loves us and died for us (1 John 3:16;4:9-11). More than being simply a moral example of good living, Jesus is our exemplar because He took upon Himself the punishment for our sins, thus showing us how to love, suffer, and if need be die for our brethren.

Why Should We Separate From Those Who Do Not Believe In Penal Substitutionary Atonement?

            Why should we separate from those who do not believe in penal substitutionary atonement? There are two very important reasons why we should do so.

            The first reason to separate from those who deny penal substitutionary atonement is that they deny the truth and preach another gospel. Just as Paul censured those at Galatia who preached a gospel other than justification by faith in Christ, who died for our sins (Galatians 1:6-10), so these people reject the truth and are under the same curse. Having instructed the Romans in the truth regarding the fundamental doctrines of the faith, Paul told them, “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.” (Romans 16:17) These words are authoritative even today, and we must obey them.

            We must also recognize the sad spiritual condition of those who reject penal substitutionary atonement. We cannot consider them brothers in Christ, because they have embraced another gospel. We are to reject heretics (Titus 3:10), and we are to refuse to receive those professors who do not embrace the truth concerning Jesus (2 John 1:9-10). We do well to recall the command given by God through the apostle saying, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.” (2 Corinthians 6:14–18) We should love them, and warn them as we would our brother (2 Thessalonians 3:14-15), yet we are to deal with him as a heathen and a tax collector (Matthew 18:17).

Though we leave the ultimate judgment to God, yet it is our duty to exercise discernment, diligence, and discipline as we interact with those who profess Jesus. We must beware both the deceivers and the deceived. We should seek to call them to repentance and, if they refuse, to disassociate ourselves (Titus 3:10-11). In rejecting the truth, they have condemned themselves. Let us examine ourselves regarding our doctrine and our love for Christ so that we will not be found among those who turn away from the truth.

Why Baptist?

Why Baptist?

Why are we Baptists instead of Catholic, Protestant, Mormon, etc? What is it that makes Baptists both unique and correct?

First of all, it is important that we remember that all who trust Jesus are Christians. That is not to say that all who call themselves Christians are indeed saved. Neither is it to say that all who call themselves Baptists are saved. It is to acknowledge the fact that Baptist church membership is not necessary to salvation: trusting Jesus is necessary to salvation.

Baptist Identity In Doctrine And Practice

Things Common To Baptists And Many Other Christians

There are some doctrines that make Baptists unique among other groups of professing Christians. It is not a single doctrine that causes Baptists to be unique, but the combination of doctrinal beliefs and practices.

Baptists hold many doctrines in common with other professing Christians. Among those are: The Trinity, the inspiration, infallibility and inerrancy of Scripture, the doctrine of original sin, the belief in the virgin conception and birth of Jesus, Jesus’ sinless life, His death for our sins, His burial, and His literal, bodily resurrection from the dead. We also hold to His ascension into Heaven to sit at the right hand of the Father, and His bodily return to Earth in power and glory to establish His Kingdom, the judgment of both the righteous and the wicked, the eternal joy of the saints and the eternal punishment of the unbelievers, and the promise of a new Heaven and Earth.

That Which Makes Baptists Unique

There are doctrines which make Baptists unique among professing Christians. Not all of these doctrines are held by all Baptists. Since the beginning of Christendom there have been those who have not held to everything that is mentioned here. The failure to do so has often led to Baptists losing their unique identity as Baptists, though the name may remain on the church and on the sign. The totality of the doctrines believed is what makes Baptists unique. In addition to the fundamental doctrines of Christianity listed above, these are as follows:

1. The eternal security of the believer in Christ. (John 10:27-30;Romans 8:28-39;Ephesians 1:12-14;1 Peter 1:1-9).
2. Baptism of believers by complete immersion in water as an ordinance that is requisite to church membership. (Matthew 3:1-18;28:18-20;Acts 2:38-47;Romans 6:1-4)
3. The beginning of the New Testament church during Christ’s earthly ministry. John came immersing those who repented, and Jesus led His followers to do likewise. (See Matthew 3:1-18;John 4:1-;Matthew 28:18-20)
4. The identity of this church as Baptist in doctrine and practice.
5. The independence and autonomy of the local church under the headship of Christ and the leadership of His Holy Spirit. (1 Corinthians 1:1-3;Galatians 1:1-5 Note that here the churches are recognized as local and distinct bodies with no connection to one another beyond that of Christian fellowship. None had authority over the other. See also Revelation chapters 2-3, 2 Corinthians 8:18-24 and Colossians 1:1-2;4:15-18.)
6. The Lord’s Supper, or Communion Service, as an ordinance in the church by which the members of the church remember the death, burial, and resurrection of Christ, as well as the promise of His return. (Matthew 26:17-30;Luke 22:1-20;1 Corinthians 11:17-34)
7. That Baptists have existed in all ages since Christ established His church and are not Protestant, having begun before the Roman Catholic Church.

What we must all recognize is that there are indeed Christians in many denominations, but it is very important that we all unite ourselves to a church that is Biblical in doctrine and in practice.  

The Eternal Nature Of God

What This Means

            When we speak of God as being eternal, what we mean is that He has no beginning and no end. God has always existed. He was not created, did not spring out of nothing, but has always existed. Moses declared that God is from forever to forever. “Lord, thou hast been our dwelling place in all generations. Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God.” (Psalm 90:1–2) He tells us that there is no God before Him, and none after Him (Isaiah 43:10). This is why Jesus is spoken of as being Alpha and Omega (Revelation 1:8): Alpha is the beginning of the Greek alphabet, and Omega is the ending of it. There is no pre-Alpha, nor is there a post-Omega. Neither is there any God other than the One who is eternal, having neither beginning nor end of life.

How We Know This To Be True

            There is only one way that we know anything about God, and that is through Him revealing Himself to us. Paul said, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counseller? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.” (Romans 11:33–36) God is past knowing, unless He chooses to make Himself known. We only know God through His revelation of Himself, which comes to us in two ways: general revelation and special revelation.

            In general revelation, God makes Himself known to us in nature. Both nature around us, and our own nature, testify to us of the eternal existence of God. Paul told the Romans, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.” (Romans 1:18–21) Man has the knowledge of God within himself. Man is born with the knowledge of God. He also sees the testimony of God’s existence in the Creation. The person who takes the time to consider recognizes the folly of the evolutionary idea that all that is in the world came into being by time and chance. There must be a Creator who is all powerful and was before all things, and thus eternal.

            God also makes Himself known to us by special revelation, which is His speaking to us in His Word and in His Son. Jesus made God known to us (John 1:1-4,14018). The Scriptures are God’s making Himself known to us also (2 Timothy 3:14-17;Deuteronomy 29:29;2 Peter 1:16-21). This is why Jesus said, “I have yet many things to say unto you, but ye cannot bear them now.   Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.  He shall glorify me: for he shall receive of mine, and shall shew it unto you.  All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.” (John 16:12-15) (KJV) We know God because His Word tells us of Him.

God Alone Is Eternal

            Remember that God is the Creator of all things. Life comes from Him. There is none before Him and there is none after Him. He is the Alpha and the Omega, the beginning and the end (Revelation 1:8). This means that the eternal nature of God differs from the eternal life that we have. In fact, note His words through John: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;) that which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ.” (1 John 1:1–3) The eternal life that God has is prior to all other life. This means that God is alone in having no beginning. This is one thing that sets Him apart from all other gods (See Isaiah 43:10-13). This is why Paul spoke of Him as being the sole possessor of immortality (1 Timothy 6:15).

            God’s eternal nature is the source of our eternal life. The life was made known to us (1 John 1:1-3), and we partake in that life by it being given to us (John 1:1-5;17:1-3). When we are born again, the eternal life which we receive is derivative. It is not original to us, but is the gift of God (See John 3:16-18,36). “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” (Romans 5:20–21) We do not attain to the same level as God, but are the humble recipients of His gift of life (Romans 6:23), and Christ Jesus is our life (See Colossians 3:1-4).

Practical Application

            There are many things to learn from this great truth, but I shall focus on three important things:

1.     Humility. This truth should humble us by causing us to realize just how little and helpless that we are. “For thus saith the high and lofty One That inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones.” (Isaiah 57:15)

2.     Worship. This should lead us to worship God by seeking Him when we have needs. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways. Let the brother of low degree rejoice in that he is exalted:” (James 1:5–9) “Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” (James 1:16–17)

3. Trusting Him for eternal life. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” (John 3:36)