God's Salvation
GOD'S SALVATION PROVISIONS (4)
God's Salvation
GOD'S SALVATION PROVISIONS (4)
Expiation: “Through His [Jesus’] blood, God made him the means of expiation for all who believe” (Romans 3:25a, The New American Bible).
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This subject has been largely neglected in Biblical studies of modern times. Its absence is especially apparent in devotional materials that tell us “I’m o.k.-You’re o.k.” It has become unfashionable to mention to anyone anything that might warp their concept of God as being warm and soft-hearted. How impatient some people get when “the religion of antiquity” is thrown in their face. It seems to them that the God of the Bible, both Old and New Testaments, is an anachronism inconsequential in the twenty-first century. God, their Great Psychiatrist, is thought to be the one who can handle their mental, emotional, and behavioral problems. For an excellent critique of modern psychology in which it is “argued that psychology has become a religion, in particular, a form of secular humanism based on worship of the self,” read Paul C. Vitz, Psychology As Religion: The Cult Of Self-Worship. Little do they seem to realize that any contributions that psychiatry may offer, significant as they may be, cannot and will not solve the “sin sickness” with which we are all afflicted. The foregoing suggests why the subject to which we now turn is not a popular one. The following will help us to see expiation in its indispensable role for our salvation. And where shall we turn for this information? – To the only source available upon which we may fully rely, the Bible.
Actually, we learned many of the benefits of expiation when we were examining atonement, although we did not use the word. Since we have already studied atonement at some length, we simply refer the reader back to that part of lesson three. Before we consider some distinct features of expiation, we need to gather before us a few related Scriptures upon which to base some observations. Our basic Bible text is the New American Standard Bible. Renderings from other translations are given in brackets in the quotations. “But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful, (Note: or propitious) [have mercy, NIV] to me, the sinner!’” (Luke 18:13). “… Christ Jesus whom God displayed publicly as a propitiation (Note: a propitiatory sacrifice) [NIV, a sacrifice of atonement; Or, Note: as the one who would turn aside his wrath, taking away sin] in His blood through faith” (Romans 3:24b-25a).
“… He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation [KJV, to make reconciliation; NIV, to make atonement] for the sins of the people” (Hebrews 2:17).
“… above it were the cherubim of glory overshadowing the mercy seat…” [NIV, atonement cover; or Note: mercy seat] (Hebrews 9:5).
“… He Himself is the propitiation (Note: satisfaction) [NIV, atoning sacrifice] for our sins; and not for ours only, but also for those of the whole world” (1 John 2:2).
“In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation [NIV, atoning sacrifice] for our sins” (1 John 4:10).
These six references give us an amazing insight into the sacrifice of Christ. In these texts there are thirteen different translation phrases that vary, albeit some slightly. This variation appears in spite of the fact that they are all derived from the same root word in Greek. The word is hilasmos, which basically means in its noun form, “what appeases or propitiates.”
A reader may reasonably ask what all of this has to do with expiation. The following shows the close connection with our subject. Although the word “expiation” is not found in the King James Version, the New American Standard Bible or New International Version, it is found in The New American Bible and The New English Bible. In these two Bibles, the word “expiation” is the word used in translation at Romans 3:25 and Hebrews 2:17 and 9:5. Both Latin and English dictionaries inform us that “expiation” means “atonement.” These three verses are in the list above. This shows the family character of the group of words with which we are dealing. Thus, we have quite a linguistic array from which to extract some very important biblical truths. What does all of this mean? In the translations we are using, there is no justification for calling into question the translation of any of the verses we have before us.
For the sake of clarity, we list the words and phrases from the six passages that pinpoint what is involved in expiation and how expiation is achieved.
(1) Merciful
(2) Propitious
(3) Have Mercy
(4) Propitiation
(5) Propitiating Sacrifice
(6) Sacrifice of Atonement
(7) One Who Would Turn Aside His Wrath
(8) To Make Reconciliation
(9) To Make Atonement
(10) Mercy Seat
(11) Atonement Cover
(12) Satisfaction
(13) Atoning Sacrifice
All of these terms and phrases have to do with our salvation. They are all intertwined like threads reflecting the warp and woof of a fabric. Just as a fabric would not exist without threads woven together, so our salvation would not be possible without the great work of God in Christ Jesus our Lord. That work is described by each of these terms and phrases. We have already studied atonement that is listed in numbers 6, 9, 11, 13. Since we are examining “expiation” under the expansive umbrella of God’s grace, we need not be repetitive by further analysis of numbers 1, 3, 10 that deal with mercy.
Why, then, did we list thirteen items, seven of which have already been analyzed? First, our present topic, “expiation,” is inherent in all of the listings. Second, each of the listed words is derived from the same Greek word in its various forms. Third, discussion of the six remaining items 2, 4, 5, 7, 8, 12 has been reserved until now because they describe the purpose, nature, and result of Christ's sacrifice for our sins in dimensions that have not yet come to light.
Hilasmos is “what appeases, or propitiates.” This is seen in expiation. So, the questions arise: What is it that appeases? What is appeased? Who is involved? What are the results of appeasement (propitiation)?
The “anger of the Lord” is a prominent theme in the biblical history of salvation. It is found in all the literary classifications of the Bible, except New Testament history. This means that Old Testament law, history, poetry, and prophecy, as well as the gospels, epistles, and Revelation of the New Testament speak of the “anger of the Lord.” Note the confirming examples. “For a fire is kindled in My anger (aph), / And burns to the lowest part of Sheol …” (Deuteronomy 32:22). “And the anger of the Lord burned against Israel …” (Judges 2:14a). “Therefore, the Lord heard and was full of wrath; / And a fire was kindled against Jacob / And anger also mounted against Israel, / Because they did not believe in God / And did not trust in His salvation” (Psalm 78:21- 22). “But the Lord is the true God; / He is the living God and the everlasting King. / At His wrath the earth shakes, / And the nations cannot endure His indignation” (Jeremiah 10:10). “He who believes in the Son has eternal life; but he who does not obey the Son shall not see life, but the wrath (orge) of God abides on him” (John 3:36). “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Romans 1:18). “… they said to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come; and who is able to stand?’” (Revelation 6:16-17).
Therefore, as we look into the subject of God’s wrath, we must not do so with the idea that it is an overdrawn misconception of God brought over into our sophisticated age from a naïve superstitious past. Rather, we should see God’s wrath as another one of the many facets of His Being that must be taken very, very seriously. We are called upon to “… leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.” (Romans 12:19). “For we know Him who said, ‘Vengeance is Mine, I will repay.’ And again, “The Lord will judge His people.” “It is a terrifying thing to fall into the hands of the living God” (Hebrews 10:30-31). This is said with reference to him who has “… trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace” (Hebrews 10:29).
It should be obvious from the numerous passages given that all people are potential subjects of God’s wrath, including God’s people – those who have been sanctified by the blood of Christ and have subsequently “insulted the Spirit of Grace!” Thus, one must not conclude that a realistic discussion of God’s wrath runs counter to God’s grace. Rather, the very opposite is true. An enlightened view of God’s wrath should lead us to a greater appreciation of His grace. On the other hand, an enlightened view of God’s grace should lead us to a more solemn respect and fear of His wrath.
The writer of the Hebrew letter penned some very sobering statements that preceded his remarks above. “… in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God, and put Him to open shame” (Hebrews 6:4-6).
Note those Spirit-filled believers knew God’s Word. They were enlightened; yet, they fell away because they nullified Christ in their lives and shamed Him before others. This state of separation from and rejection of the Christ they once knew made it impossible for them to repent. They had insulted the Spirit of God’s grace. They had grieved God’s Holy Spirit.
This is something about which early Christians had been warned (Ephesians 4:30a). Christians are forthrightly instructed not to “quench the Spirit” (1 Thessalonians 5:19). Why are the solemn warnings given not to grieve, quince, or insult the Spirit of God’s grace? In our progressive study of God’s salvation we are now in the context of God’s grace and the place and meaning of expiation in relation to grace. We have pointed out that expiation is that which appeases or propitiates. And, we have also taken pains to show how extensive and severe God’s wrath is. We are now to the point where we can see the relationship between God's grace and God’s wrath.
God’s wrath, if unappeased, assures the destruction of all ungodliness and ungodly people. God’s grace, fully received and retained, assures the salvation of all who accept it. Thus, the apostle Paul can say, “… by grace you have been saved …” (Ephesians 2:5), as he writes to the Christians at Ephesus. On the other hand, the book of Hebrews says to the Christians addressed in that letter that they must take heed not to insult the Spirit of grace by trampling underfoot the Son of God nor regard His blood by which they were sanctified as unclean; otherwise, they have fallen away. It seems clear that the dividing line between the saved and the unsaved is grace and wrath. The grace of God is received through Christ and the wrath of God is avoided in Christ. Therefore, Christ in His redemptive work is seen as the answer to the questions previously asked.
However, let us continue with another question. Why is God so angry, wrathful? Why does He become so indignant and infuriated? Sin is the answer. Satan is the culprit. The struggle emerges in the unfathomable past. Its history is shadowy. Its full development and comprehensiveness is beyond our human scope of perception. The Bible is amazingly brief. Information is scarce. The cosmic dimension of sin is glimpsed briefly in Scripture as the fiend of evil is almost constantly lurking about. Although chronology evades us and should not be pressed, occasional references to Satan help us catch a glimpse of the gigantic struggle between God and Satan, good and evil. For example: “And there was war in heaven, Michael and his angels waging war with the ragon. And the dragon and his angels waged war, and they were not strong enough, and there was no longer a place found for them in heaven. And the great dragon was thrown down, the serpent of old who is called the Devil and Satan, who deceives the whole world; he was thrown down to earth, and his angels were thrown down with him” (Revelation 12:7-9).
The seventy returned with joy saying, ‘Lord, even the demons are subject to us in Your name.’ And He said to them, ‘I was watching Satan fall from heaven like lightening’ (Luke 10:17-18).
In the book of Job, Satan (adversary) is spoken of as one who had access to the presence of God and freedom to range widely over the earth (Job 1:6-7; 2:1-2). His power, though great, is pictured as being less than God’s power and readily under the constraint of God’s will (Job 1:12; 2:6).
When free choice and human beings were brought together in God's creation of Adam and Eve (Genesis 1:27; 2:1-17), Satan saw an opportunity to strike at the very heart of God. These two human beings were created in God’s image, His likeness. Their power of choice was not accidental, metaphysical, or theoretical. It was real. They were in God's likeness – the God who acts as He chooses. Satan struck at their humanity, causing them to mar their godliness. They yielded to temptation and sinned in their disobedience to God. This, of course, separated them from their creator God who is absolutely pure. Death means separation. Satan, and his role in man's fall, is the key to God’s wrath, anger, fury.
But what was God to do about it? His beloved children must continue to have the power of choice; otherwise, they would not be in His image. They must also be freed from sin; otherwise, they would not be after His likeness. A dilemma, indeed! Ironically, it was made more complicated by God’s justice. God is absolutely just. He cannot act contrary to His justice any more than He can act contrary to His love and truth. It is His nature (essence) to be loving, true, just. Therefore, God could not say to Adam and Eve something like we as parents may have said at one time or another to our child. “You know what you did was wrong. We do too, but we forgive you anyway.” No. Something more fundamental than wish, whim, good intentions, or sentiment, is involved.
Justice requires punishment for the guilty. This applies across the entire spectrum of life. God is no respecter of persons. He shows no partiality (Acts 10:34; Romans 2:9-10). This explains the foundation upon which the wrath of God is based. He hates its effects. He hates what it does to people who fall into its grip (Romans 1:18; Ephesians 5:6; Colossians 3:5-7).
God’s response to this dilemma about which we are speaking is fantastic. It was so extraordinary that it challenges our capacity to grasp it. It contains an extravagance in outreach and an ingenuity of execution. We stand in awe before God’s great plan of redemption for fallen, sinful mankind. We have studied many facets of this plan in past lessons, but this is the first time we have looked at it through the lens of God’s wrath.
How is God’s wrath to be placated? The answer is found in Christ’s expiatory role. It was propitious, a propitiation, a propitiatory sacrifice, one who would turn aside God’s wrath. Christ’s death on the cross resulted in appeasing God. God was placated. This does not mean that God’s wrath is a thing of the past. It means that a way of escape is available. Unless we accept and follow that way of escape, we are still as subject to the wrath of God as we were before the propitiatory sacrifice of Christ.
Paul says to those who are impenitent, “But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God” (Romans 2:5). Paul also writes to the Christians at Colossae and urges them to consider themselves “as dead to immorality, impurity, passion, evil desire, and greed, which amount to idolatry. For it is on account of these things that the wrath of God will come” (Colossians 3:5-6). When the cosmic convulsion broke forth at the opening of the sixth seal described in the book of Revelation, there were those who “said to the mountains and the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come; and who is able to stand?’” (Revelation 6:16-17).
Indeed, who is able to stand? No one is able to stand approved by God by his own power. His only sure hope of escaping the wrath of God is to avail himself of the sacrifice of Christ – the one who is able to turn aside His wrath – taking away sin by His blood through our faith. (Romans 3:24b-25a, See NIV). Here we get a broad view of the relationship between God’s wrath and God’s grace. God's wrath is a consuming fire. His grace provides a fire escape. God’s wrath is a destructive force. God’s grace offers us a constructive life in Christ Jesus.
The good news (Gospel) is not God’s wrath. The Gospel (good news) is God’s love as seen in sacrifice of Christ for our sins. The apostle Paul explains this Gospel when he wrote to the church at Corinth. “Now I make known to you, brethren, the Gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures …” (1 Corinthians 15:1-4).
Paul stresses this is of first importance because at the point of His sacrifice Jesus literally became God’s “seat of mercy.” His shed blood was the atoning cover for our sins. The term “mercy seat” has reference to the lid of the Ark of the Covenant which was housed in the most holy place in the tabernacle of God during the wilderness wanderings of the Hebrews. Each year, on the day of atonement, the high priest went into the most holy place and sprinkled the blood of animals on the mercy seat (Exodus 25:17-20; Leviticus 16:13-15). All of this was of utmost significance to the people. We learn from the New Testament just how important it truly was. It pre-figured the sacrifice of the Messiah in which He gave His own blood as an atonement for sins. “… not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption” (Hebrews 9:12). From this we learn that the sacrificial blood of Christ is the basis for God’s mercy. Mercy flowed from the cross. The future need not look gloomy nor seem hopeless. The mercy of God is now available for those who are washed in the blood of the Lamb.
This is the path of reconciliation to God. We are told that Jesus became “a merciful and faithful high priest in things pertaining to God, to make propitiation (to make reconciliation, KJV; to make atonement, NIV) for the sins of the people” (Hebrews 2:17). The idea of reconciliation brings to our mind one of our most heart-warming experiences. How many broken relationships have been salvaged by reconciliation? Many separated friends, broken marriages, and congregational divisions have felt the relief and comfort of being united again. Reconciliation is a wonderful experience. However, it is not always easy. Sometimes, it is very costly. Therefore, we should not be surprised to learn that reconciliation to God is both costly and difficult. It was difficult because it involved appeasing God’s wrath, fulfilling His absolute justice, making the necessary sacrifice, and legitimating His mercy. Difficult? To read the words is to scarcely touch the hem of the garment. The task was made even more challenging for God because He had to lay all the groundwork. The wrath, justice, sacrifice, and mercy were things God had to deal with Himself in order to make reconciliation a reality.
What resource and motive would make it possible for Him to do so? Wisdom and love blended. His all-knowing (intelligence) made Him realize exactly what had to be done and who had to do it. Would the effort be worth it? God knew (knows) what He was doing was not based on our worth (Isaiah 64:6; Luke 17:10; Romans 3:9-12). God knew that relatively few people would accept His gracious and merciful offer of reconciliation (Matthew 7:13-14; 22:14). Our human sense of equity makes us view this effort at reconciliation as a difficult, if not impossible, task. Doesn’t it take at least two parties to reach reconciliation with concessions and compromises?
God knew what He had to do. He knew what we have to do in order for a reconciliation between Him and us to be consummated.
His love overcame all obstacles. He so loved that He gave Jesus for our salvation. “For while we were still helpless, at the right time Christ died for the ungodly … God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:6, 8). As John wrote in praise of Jesus in the last New Testament book he said, “To Him who loves us, and released us from our sins by His blood” (Revelation 1:5b). In his first epistle John said, “In this is love, not that we love God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).
God’s love came to our rescue. But one must be cautious at this point. Careful thought must guide us. God’s love is not our escape hatch. He did not dismiss the difficult things involved and let love “take over.” He did not spare His Son because He loved Him so much. He did not say to humankind, “You are ugly and unclean because of the sins you have committed. However, I am God, so I will declare you forgiven and pure. I will reconcile you to Me by fiat.” The very nature of God would not allow our restoration to His fellowship in such a fashion. Wrath, justice, sacrifice, and mercy are all equally a part of God's nature. Love is the over-arching motive that directs all these aspects to our benefit. “We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him” (1 John 4:16).
What does love mean to the modern world? The answers are many. They range from nobility to depravity, from sacrifice to selfishness, from service to sensuality. And the list goes on. Today, love is often equated with unmitigated tolerance, unrestrained acceptance, or emotional sentimentality. Love often means what people want it to mean. This all too frequently translates into a frantic seeking for self-satisfaction. All of this being the case, it seems insufficient to merely speak of God’s love. We must come to see the scriptural teaching that love motivates what God does. Then, we can know the meaning of the statement, “For this is the love of God, that we keep His commandments; and His commandments are not burdensome” (1 John 5:3).
In view of all of this, how should one understand God’s wrath, anger, and fury? How do we stand before His absolute justice? How do we feel deep inside when we read about the death of Jesus on a cross? How is God’s mercy expressed in anger, justice, and sacrifice? Anything less than Biblical answers will get us into trouble, contradictions, and bewilderment. The struggle with such questions as these often leads to a denial of faith or failure to come to faith.
God’s wrath is a terrible thing. It is very real. It still exists. The objects of God’s wrath are Satan, sin, and evil. He is furious when human beings created in His likeness are marred or destroyed by sin. He hates the character-destroying effects of sin (Proverbs 6:16-19). We are all sinners (Romans 3:23). Are we in a hopeless condition? We are unless we escape the wrath of God. There is only one escape. We must respond to a God of love who hates sin because it destroys those whom He loves. Paul speaks of those who were “strangers to the covenants of promise, having no hope and without God in the world” (Ephesians 2:12b). However, he goes on to say “But now in Christ Jesus, you who formerly were far off have been brought near by the blood of Christ. For He Himself is our peace …” (Ephesians 2:13). In Christ the blood of Christ brings peace. God’s wrath is appeased, expiated, by Jesus’ sacrifice. Jesus was the propitiation (atoning sacrifice, 1 John 4:10, NIV). Paul stresses the results of this sacrifice. “Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him” (Romans 5:9).
The lengthy foregoing discussion has led us to see that all the hindrances to our salvation have been resolved in Jesus Christ. God worked it all out to His “satisfaction” (1 John 2:2; the NASB reads at 1 John 2:2 “propitiation” with a reference that states, “or satisfaction”). This satisfaction is not to be confused with popular ideas. Satisfaction is often thought of in such human terms as satiation or surfeit. Perhaps we have all heard of the uncouth guest who pushed back laboriously from an elegant dinner. Patting his extended belly, he said loudly, “Boy! Am I satisfied!” God’s satisfaction is not like that.
God was satisfied because the great plan of redemption was finalized. All was harmoniously completed. His love was shown fully in His gift of Christ. His wrath was appeased by Christ’s sacrifice. His justice was maintained. “He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him” (2 Corinthians 5:21). God’s justice could not be set aside. It is absolute and is in full effect all the time. God’s satisfaction could not continue if any of His immutable attributes ran contrary to another attribute. “Mercy triumphs over judgment” (James 2:13b). It does not negate nor set aside judgment. Our sins make us guilty before God. “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). The guilt of sin demands punishment. Justice demands it. Are we doomed? Not necessarily. Jesus took the punishment we deserve. His immeasurably costly sacrifice for our sins satisfied God’s absolute justice. The price was paid; Christ’s blood was shed. Jesus became at the same time the satisfaction of God's absolute justice and the expression of His infinite mercy. “Thanks be to God for His indescribable gift!” (2 Corinthians 9:15).
“Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. Therefore … be reconciled to God” (2 Corinthians 5:17-19, 20b).
Grace: “And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32).
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We are now dealing with what makes it possible for us to become the righteousness of God in Christ. This is not to be confused with the question, “What must I do to be saved?” That is a very good question. It is one we will examine in due time. However, our present concern is what makes it possible for us to ask that question realistically.
The dictionary tells us that grace means, among other things, “unmerited divine assistance given to man…” It is difficult, if not impossible, to overstate the significance of this definition. However, grace must not be left hanging by this “thumbnail” definition. It screams out for elaboration. Please note that the unmerited aspects of grace refer to the recipients of grace, not the source of grace. As discussed earlier, we are not merely sinful. We are so sinful that we are not able to save ourselves. Thus, we are helpless, lost, completely undone if we rely upon our own strength for our salvation. We are not only sinful: We are helpless, in ourselves, to escape from sin. Therefore, if we are to be saved, we must realize that in our sinful condition we are without any merit. From the perspective of recipients of grace, we understand why it is called “unmerited favor.”
On the other hand, the definition states that grace is “divine assistance” given to man. Man, being unworthy, receives from God that which is so worthy it cannot be measured. Enacted grace from God on our behalf is metorious without limit. It cost God the crown jewel of heaven. Jesus left there and came here. The apostle John recorded, “And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). The incarnation of Christ, with all of its ramifications, reveals fully the grace of God. Paul wrote of “the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God” (Acts 20:24b).
The Gospel of the grace of God. What a message. What a proclamation. It is no small wonder that Paul wrote to the Corinthians, saying, “I was determined to know nothing among you except Jesus Christ, and Him crucified“ (1 Corinthians 2:2). He addressed the Ephesians, saying, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which He lavished upon us” (Ephesians 1:7-8a). He speaks “to the praise of the glory of His grace, which He freely bestowed on us in the Beloved” (Ephesians 1:6).
The riches and glory of God’s grace have been lurking in every aspect of salvation we have been studying. Marvelous themes of Scripture such as providence, atonement, redemption, freedom, righteousness, forgiveness, and justification, are actually themes of grace. Therefore, each specific subject pertaining to our salvation that we have studied, and others we shall refer to, are virtually permeated with God’s grace. It does not take a second thought to understand why. All of our study has concentrated on what God has done and is doing for our salvation. The following topics we have examined either refer to grace or an action of grace: the Word of God (John 1:14), God the Father (1 Peter 5:10), God the Son (Acts 15:11), God the Spirit (Hebrews 10:29), God’s providence (Ephesians 1:3), atonement (Acts 8:32-35), Jesus the Lamb of God (1 Peter 1:19), redemption (Romans 3:24), justification (Titus 3:7), and grace (Galatians 1:6). There are several more subjects we need to explore that will clarify our understanding and deepen our appreciation of God’s gracious salvation.
Redemption’s Way: “A highway will be there; it will be called the Way of Holiness … But only the redeemed will walk there” (Isaiah 35:8a, 9b).
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This study is about salvation. Every part of this study has been designed and written with salvation as its major theme. The immensity of the subject sometimes makes it seem complex. This is what we should expect. For examples: When we see a space shuttle successfully launched to Mars, we know it took years of meticulous preparation followed by flawless execution. When we see a patient in the hospital eating a hearty meal who has received an implanted mechanical heart, we simply stare in amazement. We do not know all of the processes that produced the marvels. However, we do sense we are looking at watershed events. We will not be able to look at ourselves from this time on without realizing barriers are broken down. Horizons are extended. One may get the feeling that we are no longer earth-bound or “merely” mortal. The grandeur of these two examples is partly the result of their complex intricacy and our difficulty in understanding them.
The same is true concerning God’s glorious scheme of salvation. He has not deliberately made it difficult. It is involved by its very nature. It does not take much effort to illustrate. We have been examining God’s plan and action for our salvation. We learned the plan was in place before the “foundation of the world.” We are told it was instigated “out there” and expedited “here.” We see the gulf between these two “worlds” was bridged when God the Son left “there” and came “here.” While “here,” He did the Father’s will by fulfilling His mission. This was accomplished “by the appearing of our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel” (2 Timothy 1:10). Jesus has gone back “there.”
However, He has made it possible for all of us who have obeyed the gospel to make ready to go with Him back to the Father (John 14:1-3). Those who refuse to accept that gracious invitation will face a different destiny “when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the Gospel of our Lord Jesus” (2 Thessalonians 1:7b-8).
Can we fully understand all of this? We can hardly perceive a realm of reality that is far superior to ours. It is rather awesome to learn of an enduring existence with a dimension that will be forever, forever, forever. We do not understand time. How can we grasp eternity? Fortunately, we not only have a God who loves us; our God has the answers. He has provided a way for us to escape the bonds of earth, sin, and death. He has unfolded this in the context of historical revelation. The Bible is a book that not only gives us the record of this historical saga; it also gives the meaning, interpretation, of history. This account is in words we can study and apply in our lives. However, the profundity of the grand old story makes us desire to know more and to seek Him while He may be found.
We know that our saving faith comes from the Word of God (Romans 10:17). “Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord – for we walk by faith, not by sight – we are of good courage, I say, and prefer to be absent from the body and to be at home with the Lord” (2 Corinthians 5:6-8). We are ready to proceed in our study of redemption’s way.
When one speaks of redemption’s way, one may raise the valid question, “What is this way?” The answer is grounded in Scripture. We have said that God has provided a way for us to escape the bonds of earth, sin, and death. The way is the Lord’s way. It is impressed with footprints of Jesus, in whose footsteps we are called to walk. Peter wrote, “For you have been called for this purpose, since Christ suffered for you, leaving you an example for you to follow in His steps…” (1 Peter 2:21). This way is God’s way for us to reach eternal life. It is the path to follow. Notice that it is the way, not a way. Jesus spoke of Himself as the exclusive way. There is no other. He said, “I am the way, and the truth, and the life; no one comes to the Father, but through Me” (John 14:6).
This way of which we speak was announced in the Old Testament hundreds of years earlier before Jesus came and personified it in His incarnation and teaching ministry. He was the Master Teacher; He was the Savior. He was the way. Isaiah prophesied concerning God’s work in preparing the way for His distraught people to return to their homeland in peace and tranquility. He wrote: “A highway will be there, a roadway, / And it will be called the Highway of Holiness. / The unclean will not travel on it, / But it will be for him who walks that way, / And fools will not wander on it. / No lion will be there, / Nor will any vicious beast go up on it; / These will not be found there. / But the redeemed will walk there …” (Isaiah 35:8-9; see also Isaiah 40:3-5).
Of course these prophecies have to do with the care that God showed for His chosen people, the Jews. He was to provide for them a highway by which they would be able to return to their beloved land of Israel. This was to be the primary fulfillment of the prediction. This is where the ordinary interpretation of prophecy ends. And this is what the reader might conclude who reads these words today. However, often one finds that certain prophecies of the Bible have more than one fulfillment. This statement is neither a speculative insight nor irresponsible conclusion. This is not “guess-work.” We say this to assure the reader that we are not interested in any wild or imaginative probe of prophecy. Any sort of this handling of Biblical prophecy is unjustified, extravagant, and excessive.
By way of digression, we point out that prophecy has always been the playground of some who exploit the emotions of unsuspecting readers. This has been a long-standing practice from early times. However, as the close of the second millennium A.D. approached, the chorus reached a crescendo. The presses hummed as a flood of books came forth containing vivid word-pictures of a world that was about to end, etc. etc. Readers were constantly bombarded with doom and gloom scenarios. Too many people spend too much money and time buying and reading such things. Hindsight suggests the great literary stampede was crass literary commercialism. History shows it all turned out to be a flight of fancy.
With the outbreak of terrorism in countries across the world at the beginning of the 21st century, we should not be surprised if another storm surge of sensational forecasts hit’s the market. Apocalyptic visions of global disasters will likely be gruesome and catastrophic. A discerning reader will benefit from reading Jesus’ teaching recorded in Matthew, chapter 24, especially verses 1-14. From this reading one learns there will always be wars and rumors of wars. There will always be those who will try to mislead us. There will always be many difficulties and tribulations as the love of many grows cold. There will always be those who fall away. However, the saving gospel will always be preached. Those who remain faithful to it until the end will be saved.
These teachings from the lips of Jesus are almost two thousand years old. They are as true today as they ever were. But the end is not yet. The sinful world remains fallen. The things Jesus described are “natural” events in a fallen world. We do not need harbingers of doom to remind us of this. We do need hope, encouragement, teaching, guidance, and assurance that we can overcome this world of sin by traveling the “highway of holiness” to a land where all is peace and rest. We can come out of darkness because Jesus is the light. He said, “I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life” (John 8:12). We need hope. It is available in “Christ Jesus, who is our hope …” (1 Timothy 1:1). We need encouragement. We can find it. Paul speaks of “our Lord Jesus Christ Himself and God our Father, who loved us and by His grace gave us eternal encouragement and good hope … (2 Thessalonians 2:16, NIV). We need teaching. It is readily accessible. “All Scripture is inspired by God and profitable for teaching …” (2 Timothy 3:16a). We need guidance. Jesus spoke to His apostles, saying, “I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you … But when He, the Spirit of truth, comes, He will guide you into all the truth…” (John 16:7, 13a). And we need assurance. It comes to us by way of the Gospel. Paul wrote to the Thessalonian Christians, “For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance …” (1 Thessalonians 1:5a, KJV).
We trust the reader is convinced that we are not resorting to prophecy for “personal” reasons. As we have said, the prophecies we referred to from Isaiah consisted of God’s assurance to Israel that He would restore them to their homeland. These prophecies were fulfilled. This is clear. However, some prophecies have more than one fulfillment. Which ones? The ones we can be certain about are those which reveal a second meaning, or fulfillment, in the New Testament.
The prophecies from Isaiah we have noted become very significant for us when we find how their second application becomes relevant for us. We now go to the New Testament to examine the second fulfillment of Isaiah’s prophecies and the impact it carries for us.
To begin, we find that all four gospels – Matthew, Mark, Luke, and John – refer to Isaiah’s words. Matthew’s gospel speaks of John the Baptist and his ministry of preparing the way for Jesus. He explains the Baptist’s ministry as a fulfillment of Isaiah’s prediction: “The voice of one crying in the wilderness, / ‘Make ready the way of the Lord, Make His paths straight!’” (Matthew 3:3). Mark begins his gospel of Jesus Christ, the Son of God, with reference to the words of Isaiah the prophet in connection with the ministry of John the Baptist. “Behold, I send My messenger ahead of You, / Who will prepare Your way; / The voice of one crying in the wilderness, / ‘Make ready the way of the Lord, / Make His paths straight.’ ” Thus, “John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins” (Cf. Mark 1:1-4 for complete context). When Luke speaks of Isaiah’s prophecy, he records, “… the word of God came to John, the son of Zacharias, in the wilderness. And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; as it is written in the book of the words of Isaiah the prophet,
“The voice of one crying in the wilderness, / “Make ready the way of the Lord, / Make His paths straight. / Every ravine will be filled, / And every mountain and will be brought low; / The crooked will become straight, / And the rough roads smooth; / All flesh will see the salvation of God” (Luke 3:2b-6).
John’s Gospel also includes this prophecy. A delegation of priests and Levites was sent by the Pharisees from Jerusalem to Bethany beyond the Jordan where John was baptizing to ask him to identify himself. He responded, “I am a voice of one crying in the wilderness, ‘Make straight the way of the Lord’ as Isaiah the prophet said’” (Cf. John 1:19-28 for complete context).
The intent of giving the accounts from all of the Gospels is to show the clear, unmistakable, and consistent presentation of Isaiah’s prophecies in their second fulfillment. The first fulfillment was when God’s people, the Jews, returned to their ancient home in Judea from their Persian captivity. The second fulfillment came when John the Baptist opened up the way for the Messiah to come and enter into His ministry. In His earthly ministry of teaching and eventual sacrifice for our sins, Jesus prepared the way for all of His people to make the final journey to their heavenly home.
Of course, Isaiah’s prophecy, like many others, was given in metaphorical, figurative, language. He was not speaking of an Interstate highway system which requires the blasting of mountains and filling of valleys. The language of metaphor is often very vivid, designed to capture the attention and imagination of the hearer or reader. It is not literal by its very nature; and, by analogy, the language often is designed to carry a deeper and more significant meaning than a literal analysis would suggest. Isaiah was speaking of God’s providential care for His people. He removed the obstacles that prevented them from returning home. He prepared a way for them. In like manner, God’s wondrous, loving providence has opened up a way for all people to “return home.” He has removed all of the humanly insurmountable obstacles from our way.
Isaiah’s prophetic words take us beyond a consideration of ethic origins, geographical localities, or earthly habitation. Imbedded in Isaiah’s pronouncement are the words “And a highway will be there, a roadway, and it will be called ‘the way of holiness.’ The unclean will not travel on it … but the redeemed will walk there, and the ransomed of the Lord will return …” (Isaiah 35:8a, 9b- 10a). Therefore, since God the Father has prepared through God the Son, let us now look into the details of this travel agenda that we may arrive at the destination to which it leads. And where does it lead? It leads to what Abraham, the father of the faithful (Galatians 3:7), sought. “He was looking for the city which has foundations, whose architect and builder is God” (Hebrews 11:10).
The writer of the New Testament letter to Hebrew Christians records in chapter eleven an impressive list of “heroes of the faith,” along with their various deeds. He then lays out a general challenge. In doing so he uses figurative language like Isaiah did in describing the way we must go. He uses the common figures of the stadium, the race track, and the runners. “Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:1-2).
We call our travels the running of a race. It is interesting to note that the word “race” (agona) is “curriculum” in Latin. We remember that Latin was well-known in the first century A.D., as the inscription on the cross of Christ attests (John 19:19-20). Jerome’s Vulgate Bible was completed shortly after the end of the fourth century, A.D. It became and remained the prevailing Bible for about a millennium! Thus, those who were familiar with this translation of Scripture may have viewed our passage under study in broader outline than we may. In fact, our present day usage of “curriculum” shows we have seized upon the word as an adjective. For example: We speak of curriculum materials. Such materials are so designated because they instruct, describe, set forth parameters, and give guidance.
This is at the heart of our study of running the royal race of redemption. It is a way (race) based on instruction. Jesus said, “Every one who has heard and learned from the Father, comes to Me” (John 6:45b). It is a way that is unique. Those in the way are noted for their distinctiveness (Titus 2:14; 1 Peter 2:9). Early Christians were identified as those of the Way (Acts 9:2, 19:9, 23, 24:14, 22). This way was prescribed, delineated. It had set boundaries. Jesus, the Master Teacher who left His footprints for us to follow, was addressed with these words, “Teacher, we know that You speak and teach correctly, and You are not partial to any, but teach the way of God in truth” (Luke 20:21). Jesus taught that “the way is narrow that leads to life, and few are those who find it” (Matthew 7:14b). However, John says it is not a solitary journey, “but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:7). This is the race of redemption we will be running. This is the “highway” on which we shall go. This is the way we will travel while “fixing our eyes on Jesus the author and perfecter of faith …” (Hebrews 12:2a).
You may recall our plan of procedure. Stated briefly, we stressed what God has done for our salvation. We should be struck with the realization that God did for us what we could not do for ourselves. Thus, the grace of God has loomed large in our study, as it does in Scripture. With the stage set and way prepared, we are now ready to study how we may personally and actively travel this highway (run this race). What must we do to begin the journey? What must we do to complete the journey? Every journey is completed only if the sojourner does the necessary traveling. He must also be on the correct road – the one that leads to where he wants to go. We have covered a large number of indispensable things God has done for us through Jesus Christ, His Son. We now enter a careful analysis of what we must do in order to receive the precious gift of salvation.
(Basic Bible text: New American Standard Bible. Other translations are so noted)
