| HIGHLIGHTS OF DAWN | April 1990 |
Just as the penalty for sin which was imposed upon Adam (and through him upon his children) was death, so Jesus must die in order to set that Judgment aside.
He could not redeem man by the good example of his life, nor could he do it by showing us how to die for a good cause.
The intrinsic value of Jesus’ faithful ministry was in the fact that …
“He Poured Out His Soul Unto Death”
“It pleased the Father that in him [Christ] should all fullness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.” —Colossians 1:19,20
BLOOD IS USED in the Scriptures as a symbol of life, particularly life poured out as an atonement for sin. Leviticus 17:11 reads, “The life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” God’s arrangement with typical Israel, through the Tabernacle services, called for much shedding of blood. While a degree of blessing accrued to the Israelites from these sacrifices, their main purpose was to point forward to Jesus’ sacrifice and the fact that he would shed his blood to make an atonement for the sins of the world.
A thought similar to atonement is expressed by the word ‘propitiation’, meaning ‘to expiate’ or ‘make satisfaction’. In Romans 3:25 Paul, speaking of Jesus, says, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” In I John 2:2 we read, “He [Jesus] is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”
It was the love of God that made the provision for atonement through the blood of Christ. The need for atonement arose when Adam transgressed the divine law and brought the penalty of death upon himself and upon his progeny. Not until satisfaction, or propitiation, had been made for Adam’s sin could he or any of his condemned race be released from the penalty of death.
Typical Atonement
In the Books of Exodus, Leviticus, and Numbers, where the typical work of sacrifice is described, the word atonement appears seventy-three times. In the 16th chapter of Leviticus, a yearly Atonement Day and its sacrifices are described. While the nation of Israel received a measure of blessing from these yearly services, they could not provide satisfaction for inherited sin and its penalty, death, so they remained under Adamic condemnation and continued to die.
Paul explained this matter as recorded in Hebrews 10:1: “The Law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the corners thereunto perfect.” Only by being made perfect, free from Adamic condemnation, can one escape the penalty of death. The yearly Atonement Day sacrifices offered by Israel’s priests could not bring perfection to those who sought benefit from them.
“The Law made nothing perfect,” Paul wrote, “but the bringing in of a better hope did; by the which we draw nigh unto God.” (Heb. 1:19) This better hope is based upon the atoning efficacy of the blood of Christ. The blood of Christ is efficacious to assure perfection, and therefore life, because his life, the life which he poured out, as symbolized by his shed blood, was an exact equivalent of the perfect life of Adam, which he lost. Paul emphasized this basic aspect of the atoning work of Christ by the use of the word ‘ransom’, saying that the man Christ Jesus gave himself “a ransom for all.”—I Tim. 2:3-6
Received by Faith
God’s love provided atonement for sin through Christ which, in turn, opens the way to life. But the mere fact that Jesus died as the Redeemer and Savior of the world does not in itself give life to Adam and his race. Each one of the condemned race who receives life through this provision must individually believe and accept the gift. John 3:16 makes this clear: “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
Jesus said also: “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation [Greek, ‘judgment’]; but is passed from death unto life.” (John 5:24) This is a most comprehensive statement, and can be properly understood only in the light of Jesus’ further explanation of the resurrection, “The dead shall hear his voice, and they that hear shall live.”
Further explaining that he had been given authority to execute judgment, and that it had been given him to have life in himself, Jesus again spoke of the resurrection, stating that those during this age who have done good—believers—shall come forth unto the resurrection of life, and those who have done evil—not believed—shall come forth unto a resurrection of judgment.
When Jesus said believers have ‘everlasting’ life, it is obvious he meant that they have it upon the basis of faith. God no longer looks upon them as sinners under condemnation to death, but as perfect through the righteousness of Christ imputed to them, and having a right to live. However, from the human standpoint, these seem to die like everyone else.
“A Living Sacrifice”
There is much said in the New Testament to indicate that the justified followers of Jesus are co-sacrificers with him. Paul wrote, “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, and acceptable unto God, which is your reasonable service.” (Rom. 12:1) Yes, it is a holy sacrifice, and therefore acceptable to God. It is holy because faith in the atoning blood of Christ results in perfection, not actual, but reckoned.
Paul spoke of being “crucified” together with Christ. In Romans 6:3-11 he reasoned the matter out in detail, showing why we are given the privilege of laying down our lives in acceptable sacrifice to God. First he spoke of it as a baptism, or burial, into Christ’s death—a sacrificial death. He said we are “buried with him” by baptism into death—“planted together in the likeness of his death.”
Paul further explained (vs. 6) that our “old man is crucified with him [Christ], that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead is freed from sin [Margin, ‘justified from sin’].”
What is the body of sin that is destroyed? Professor Strong defines the Greek word translated “body” as ‘(a sound whole) used in a very wide application, literal or figurative.’ The body of sin mentioned by Paul is a reference to all the sin resulting from the imperfection which came upon the human race in the Garden of Eden, blighting humanity ever since. The atoning work of Jesus opened the way for the destruction of this body of sin. Our being crucified with him—our death baptism with him—is a further aspect of the divine arrangement whereby the evil reign of sin will be overthrown and destroyed.
Paul substantiated this in verse 10 of Romans 6. Speaking of the death of Jesus he said, “He died unto sin once.” He continues in verse 11, “Likewise reckon ye also yourselves to be dead indeed unto sin.” There are two key words in this statement—likewise’, and ‘reckon’. Jesus died for sin. Jesus was not himself a sinner, and did not die unto sin in the sense of destroying sin in his own body. He died unto sin as a sin-offering for others. Likewise, or in the likeness of his death, we die for sin. With our imperfect bodies we could offer nothing to the Lord in the way of an acceptable sacrifice; so, in order to be partners with Jesus in the divine plan of reconciling a world to God, we are authorized to reckon ourselves to be doing so. We can thus reckon because God considers us as having passed from death unto life. If we be dead with Christ, Paul said we are freed from sin’s condemnation, and, on the authority of God’s Word, are privileged to reckon ourselves as participants in the better sacrifices of the great sin-offering work of Christ.—Heb. 9:23
Ransom and Sin-Offering
There is a distinct difference of meaning between the words ransom and sin-offering. The word ransom as used in the Bible means ‘a corresponding price’. Thus Paul explained that the “man Christ Jesus gave himself a ransom for all.” (I Tim. 2:3-6) None other than a perfect man could do this, for it was the perfect man Adam who sinned and brought death upon himself and his offspring. Only the undefiled Jesus gave himself as a ransom, for only his perfect life was needed.
A sin-offering, on the other hand, is simply an offering for sin. A sin-offering can be anything which the Lord indicates his willingness to accept, and for any purpose which the Lord may design. Thus, in connection with the typical Tabernacle services, bullocks and goats were offered for sins, and the Lord accepted them. By God’s design certain blessings accrued to Israel from these offerings. They did not make the offerer perfect, nor give him life. Only a sin-offering which was a corresponding price, as offered by the man Christ Jesus, could do this.
But the fact that a ransom, a corresponding price, was provided by Jesus, did not in itself give life to Adam and his race. The world must be given a knowledge of this provision, and an opportunity to accept it. And even after they accept it, they will need sympathetic help and understanding to bring their lives into harmony with the righteous principles required to achieve human perfection and everlasting life. This will be the Millennial Age work.
The church now is invited to share in the future work of reconciling the world to God, bringing the people into atonement with the Creator that they might live. Paul wrote “that God was in Christ reconciling the world unto himself,” saying also, “God, who hath reconciled us [the church] to himself by Jesus Christ, has given unto us the ministry of reconciliation.” Thus we represent Christ as his ambassadors, to carry to the world the “word of reconciliation.”—II Cor. 5:18-21
This cooperative plan in which the word of reconciliation is entrusted to the footstep followers of Jesus begins during the Gospel Age while we are still in the flesh. The conditions are that we be planted together in the likeness of his death, suffering with him.
Paul wrote, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.” (Col. 1:24) This is a very practical matter. All those who eventually become members of the body of Christ were at one time in the world, and in darkness with the world. The truth which enlightens and draws them to the Lord is not flashed across the sky, but taken to them by others previously enlightened. Because darkness hates the light, this ministry of the truth, the ministry of reconciliation, results in suffering.
Bitter, death-dealing persecution does not always result from bearing witness to the truth. It often did in the beginning of the age. Now rejection of the light is more refined, often taking the form of disinterest or cold indifference. But faithfulness in the ministry of the truth will lead to weariness of the flesh. The responsibilities of the ministry, if faithfully discharged, may also mean a measure of mental concern for the interests of the Lord’s people. No true saint of God can ever be content to take life easy when there are brethren to be served, or when the truth can be proclaimed for the purpose of reaching those whom the Lord may be calling.
We have a wonderful example of this in the ministry of Paul. What a great deal of suffering was involved in his faithful ministry! Stripes, imprisonments, stonings, “perils in the sea,” and “perils in the city,” and even “perils among false brethren.” All of this, he said, was for Christ’s “body’s sake, which is the church.”—II Cor. 11:23-28; Col. 1:24
But not alone for the church. In his masterful argument on the necessity of the resurrection, he again spoke of his suffering, and the suffering of his brethren. “Why,” he asked, “are we thus baptized for the dead, if the dead rise not at all?” (I Cor. 15:29) Here Paul referred to our baptism unto his death as being on behalf of the dead—that is, the dead world of mankind.
A Sympathetic Priesthood
Jesus is the great antitypical High Priest, and in the New Testament the church is clearly shown to be associated with him in the priesthood. (Heb. 3:1; I Pet. 2:5,9) One of the principal functions of Israel’s priesthood was the offering of sacrifices. So the priesthood of this age, beginning with Jesus and continuing with his faithful followers, also offer sacrifices—not animal sacrifices, but themselves.
Based upon the sacrifices offered, the priests of Israel extended blessings to the people. For example, at the close of the typical sacrificial service outlined in Leviticus 9, “Aaron lifted up his hand toward the people, and blessed them.” (vs. 22) Just so, the antitypical priesthood, composed of Jesus and his church, will, in the Millennial Age, be the channel of blessing to all mankind; and the blessing they will offer the people will be the opportunity to gain everlasting life made available through the ransoming blood of the Redeemer.
What wisdom and love are revealed in this arrangement! The antitypical priesthood are the Gospel Age ‘sons’ of God, and we read that “it became him, for whom are all things, … in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.” (Heb. 2:10) Jesus had never been imperfect. The thought of the text is that through suffering he was trained or perfected as the ‘Captain’ of our salvation.
This training through suffering made Jesus a sympathetic High Priest. Paul wrote, “In that he himself hath suffered being tempted, he is able to succor them that are tempted.” (Heb. 2:18) Again, we read, “We have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.”—Heb. 4:15,16
These references describe Jesus’ relationship as High Priest to his church, but the same principle will hold true in the next age in the relationship of the world of mankind to the divine priesthood made up of Jesus and his glorified church. The entire priesthood is perfected through suffering for that high office, so that when the due time comes, the world will be dealt with sympathetically, understandingly.
Only Jesus’ Blood
It was Jesus’ blood alone that provided atonement for both the church and the world. It was his blood, his life, that constituted the ransom, the corresponding price. But, as we have seen, those who suffer and die with him during the present age are reckoned as having a share in the great sin-offering work based upon the ransom. The sacrifice and suffering of the church contribute to the future blessing of the world. We are “baptized for the dead.” Because this offering is part of the divine arrangement for destroying the body of sin and releasing sin-cursed humanity from death, it is properly styled a sin-offering. Or, as Paul put it, we, like Jesus are dying unto, or for sin.—Rom. 6:10,11
All the sin-canceling merit is in the ransom. The church’s share in this wonderful plan of reconciliation and salvation is merely in being the channel through which the merit of the ransom is made available to the world. The sacrificial work of the church during this age is, as we have seen, designed to prepare us to be the kind of priesthood which will offer the life provided by the ransom under the most favorable circumstances. Thus every painful circumstance faithfully endured will result beneficially to the world when the life-giving blessings of the ransom are being offered to them.
A simple illustration would be the case of a person threatened with certain death by a fatal disease. He is taken to a hospital. Only one surgeon in that whole institution is capable of successfully performing the operation, and he, of course, is glad to serve. But suppose nothing more were done than to perform the operation. Suppose the patient were left on the operating table with no one to do anything further for him. Even though the operation had been successfully performed, without further care he would still eventually die.
But he is not left on the operating table to recover—or more likely not to recover—by himself. The surgeon has done that which only he could do, and now the hospital staff takes over, and with the needed operation successfully performed, the man is restored to health by them. Obviously, the training and preparation of the hospital staff contribute to the recovery of the patient. All help to make the recovery complete, and to assist the patient to return to his normal life. The many hours and days of training each assistant in the hospital received, helps toward the patient’s complete return to health.
So the entire Gospel Age is utilized in training—not nurses and doctors as in our illustration—but a priesthood. An understanding, sympathetic priesthood who will carry the healing powers of the ransom to the world.
And what a wonderful way God has provided! The Lord could have emblazoned the truth of the ransom across the sky and said to mankind, Accept this provision, or else continue to die. But in his love he has provided this better way, a way in which members of the fallen race, touched with a feeling of the world’s infirmities and needs, may sympathetically bring the provisions of the ransom to the attention of mankind, lovingly instructing the people in the ways of life.