Christ’s Vicarious, Substitutionary Atonement
June 14, 2022
David Cloud, Way of Life Literature, P.O. Box 610368, Port Huron, MI 48061
866-295-4143, fbns@wayoflife.org
866-295-4143, fbns@wayoflife.org
The following is excerpted from the Way of Life Commentary Series, Isaiah -
Christ’s Atonement (Isa. 53:4, 5, 6, 8, 10, 11, 12). Twelve times this passage emphasizes the fact that Christ suffered in the place of sinners. This is obviously the emphasis and focus of the great prophecy. To make atonement means to satisfy a debt, and Christ paid the full sin debt for every sinner who receives Him. Christ’s atonement is called vicarious, meaning it was done in the place of another. It is called substitutionary, because He was the substitute for the sinner.
“If words are to be permitted to have any meaning, if the language of the Bible was intended to be understood, the prophecy is a declaration, positive, unequivocal, distinct--that Messiah was to be made a propitiatory sacrifice. His innocence is asserted, His righteousness declared, His exquisite agony, bodily and mental, alike described; Jehovah is represented as crushing Him, ‘bruising Him,’ and ‘putting Him to grief,’ and ‘making His soul an offering for sin;’ He is Himself depicted as suffering as a substitute, as ‘bearing the griefs and carrying the sorrows’ of others, as ‘wounded for their transgressions, bruised for their iniquities,’ on their account afflicted and stricken and smitten to death, and as having ‘laid upon Him the iniquity of them all.’ Every variety of phrase is employed, as if purposely to render mistake impossible, and to mark the importance of the subject itself” (Preacher’s Homiletical Commentary).
Notice the emphasis of this in Isaiah 53:
He hath borne our griefs (v. 4)
and carried our sorrows (v. 4)
He was wounded for our transgressions (v. 5)
He was bruised for our iniquities (v. 5)
the chastisement of our peace was upon him (v. 5)
and with his stripes we are healed (v. 5)
the LORD hath laid on him the iniquity of us all (v. 6)
for the transgression of my people was he stricken (v. 8)
thou shalt make his soul an offering for sin (v. 10)
He shall see of the travail of his soul, and shall be satisfied (v. 11)
He shall bear their iniquities (v. 11)
He shall bear the sin of many (v. 12)
We see the necessity of the atonement. The atonement was necessitated by man’s sin against God. There are many facets to sin, and this passage describes it in a multitude of ways. (1) Sin is transgression, which means to break God’s law (Isa. 53:5). See 1 John 3:4. This is the essence of sin. (2) Sin is iniquity, which refers to the evil of our fallen nature and the evil of our sinful acts (Isa. 53:5). David spoke of “the iniquity of my sin” (Ps. 32:5). His sin was iniquity; it was vile in God’s eyes. David said he was “shapen in iniquity” (Ps. 51:5). This refers to his fallen character. Iniquity is first of all a description of the corrupt condition of man’s heart. Compare Jeremiah 17:9. Then, iniquity refers to the sinful deeds that we commit and how evil they are in God’s eyes. (3) Sin is to go astray from God (Isa. 53:6). It is a rejection of the loving, holy Creator God. It is spiritual adultery. (4) Sin is to turn to my own way rather than to submit to God’s way (Isa. 53:6). All of this is what Adam and Eve did when they ate of the forbidden fruit. All of this is what Christ bore on Calvary. Repentance consists of returning to God and acknowledging my sin and rebellion against Him. “Instead of walking obediently in God's way, we have turned wilfully and stubbornly to our own way, the way of our own heart, the way that our own corrupt appetites and passions lead us to. We have set up for ourselves, to be our own masters, our own carvers, to do what we will and have what we will. Some think it intimates our own evil way, in distinction from the evil way of others. Sinners have their own iniquity, their beloved sin, which does most easily beset them, their own evil way, that they are particularly fond of and bless themselves in” (Matthew Henry).
We see the price of the atonement. There are seven words that describe Christ’s physical suffering: “stricken” (Isa. 53:4, 8), “smitten” (Isa. 53:4), “afflicted” (Isa. 53:4, 7), “wounded” (Isa. 53:5), “bruised” (Isa. 53:5). “stripes” (Isa. 53:5), “death” (Isa. 53:12). Christ also endured travail of soul (Isa. 53:10-11). Christ’s soul was made an offering for sin in the sense that He was abandoned by the Father to bear in the very essence of His being the sin of the world. Compare Matthew 27:46, “My God, my God, why hast thou forsaken me?” The answer is that He was forsaken to bring to pass God’s eternal plan to redeem the creation from the fall. This is why it “behoved Christ to suffer” (Lu. 24:46). All of this was the price of the atonement. “What motive could have moved that almighty Arm to strike with blows that brought ‘grief’ indeed to that beloved One? What could have induced Jehovah to inflict such suffering on Himself as a father would have in causing suffering to a son who was dear to Him? His love for poor sinful man was such, that for him he spared not His own beloved Son” (F.C. Jennings). “His cry of loneliness is the key to the deeper suffering of those hours when God, the righteous Judge, had to abandon Him to the inward spiritual suffering as the Surety for sinners. It was then that His soul--not merely His body--was made an offering for sin. ... It was not His physical sufferings alone that made propitiation for sin, but what He endured in His inmost being when His holy, spotless soul became the great Sin Offering. In other words, it was not what man did to Him that made reconciliation for iniquity, but what He endured at the hand of God, leading to Immanuel’s orphaned cry, ‘My God, My God, why hast Thou forsaken Me?’” (Ironside).
We see the means of the atonement (Isa. 53:6). The means was by Christ bearing our sins. God laid on Christ the sins of the world. He bore the just punishment due for the sins we have committed against God. Christ’s atonement was made to the Father, because it is God’s law that man has broken, and it is God who must be propitiated (satisfied, as by the paying of a debt). This was depicted in the Levitical offerings when the sacrifice was killed before the Lord, who was dwelling in the tabernacle (Le. 4:4-5). This points to Christ’s cross, where the Son of God suffered before the Father and made the acceptable sacrifice by His own blood and death. The Lord laying upon Christ our iniquity was signified on the Day of Atonement when the high priest laid his hands on the goat and confessed all the iniquities of the children of Israel (Le. 16:21-22).
We see God’s pleasure in the atonement (Isa. 53:10). God was pleased to bruise Christ because of His great love for sinners. The atonement had to be made. The price had to be paid. God’s holy law demanded it, and His great love performed it. The Father sent the son to be the Saviour of the world (1 Joh. 4:14). This explains the enigma of why the sinless Son of God suffered and died. The preeminent Old Testament type of this is Abraham’s willingness to sacrifice his beloved son Isaac (Ge. 22). “As the most wonderful enigma in the government of God, I know of nothing more wonderful in the universe than the sight of Jesus in bonds. Why does Eternal Justice allow unsullied holiness thus to suffer? Why does Almighty God give men the power to perpetrate such enormities? Why does All-powerful Emanuel Himself submit to these enormities? Does not the vicarious principle stand out in sunny prominence?” (David Thomas).
We see the sufficiency of the atonement (Isa. 53:11). The Father was satisfied with Christ’s atonement. If God, the One against whom we have sinned, is satisfied, who can condemn! See Romans 8:33-34.
We see the result of the atonement (Isa. 53:5). First, the result is peace with God, which is the most wonderful aspect of salvation. Sin separated us from our lovely Creator, and by Christ’s atonement we have peace with Him. We are reconciled. We are brought into the new position of adopted sons in Christ. Second, the result is healing. The healing begins in this life by the sanctifying power of the indwelling Spirit, and the healing will be complete at the resurrection when the sinner will be saved from the very presence of sin. The “old man” will be gone and the believer will live forever in sinless perfection.
We see the reach of Christ’s atonement (Isa. 53:6). Just as all men are sinners, all men can be saved through Christ’s atonement. As the condition of sin is universal, so the offer of salvation is universal. This is why the gospel is to be preached to every creature (Mr. 16:15). Once I had a conversation with a Calvinist, a preacher for whom I have high regard, who likes to contrast his “moderate” position with that of “hyper-Calvinism” in that he believes that God loves all men. I asked, “Do you believe that any man can be saved?” He could not answer this in the affirmative, because he believes in “sovereign election,” yet the Bible is very clear on the fact that Christ died for the sins of the world and that any sinner can be saved through faith in Christ. Christ’s death is available for all, but it is applied only to those who receive Him as Lord and Saviour. Thus, there is a sense in which Christ died for all (verse 6), and there is a sense in which He died for many (verse 12). “Isaiah 53:6 begins with all and ends with all. An anxious soul was directed to this passage and found peace. Afterward he said, ‘I bent low down and went it in at the first all. I stood up straight and came out at the last..’ The first is the acknowledgement of our deep need. The second shows how fully that need has been met in the Cross of Christ” (Ironside).
Christ’s vicarious, substitutionary atonement is the central event of history and the foundation for God’s eternal salvation and the new creation of which Christ is the Head. Christ is the “Lamb slain from the foundation of the world” (Re. 13:8). His atonement is emphasized throughout the New Testament Epistles. It is “vicarious” meaning Christ suffered vicariously for the sinner, suffered in the sinner’s place. It is “penal substitutionary atonement.” “Penal” refers to punishment required by the law. Christ made the full payment that God’s holy law demands, “which satisfied both the wrath and the righteousness of God, so that He could forgive sinners without compromising His own holy standard” (theopedia.com). Christ suffered in the place of the sinner. Any other doctrine of atonement is a false gospel.
“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mt. 20:28).
“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” (Ro. 3:25).
“Who was delivered for our offences, and was raised again for our justification” (Ro. 4:25).
“For when we were yet without strength, in due time Christ died for the ungodly” (Ro. 5:6).
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Ro. 5:8).
“... when we were enemies, we were reconciled to God by the death of his Son” (Ro. 5:10).
“For in that he died, he died unto sin once...” (Ro. 6:10).
“And all things are of God, who hath reconciled us to himself by Jesus Christ...” (2 Co. 5:18).
“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” (2 Co. 5:19)
“He that spared not his own Son, but delivered him up for us all...” (Ro. 8:32).
“Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us” (1 Co. 5:7).
“For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures” (1 Co. 15:3).
“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 Co. 5:21).
“Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father” (Ga. 1:4).
“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” (Ga. 3:13).
“God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law” (Ga. 4:4-5).
“In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7).
“But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Eph. 2:13).
“And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Eph. 2:16).
“And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph. 5:2).
“In whom we have redemption through his blood, even the forgiveness of sins” (Col. 1:14).
“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” (Col. 1:20).
“And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:21-22).
“Who gave himself a ransom for all, to be testified in due time” (1 Ti. 2:6).
“Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Tit. 2:14).
“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12).
“And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb. 9:15).
“For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Heb. 9:26).
“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Heb. 10:12).
“Forasmuch as 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” (1 Pe. 1:18-19).
“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 Pe. 2:24-25).
“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Pe. 3:18).
“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 Jo. 2:2).
“Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 Jo. 4:10).
“And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Re. 5:9).
Christ’s Atonement (Isa. 53:4, 5, 6, 8, 10, 11, 12). Twelve times this passage emphasizes the fact that Christ suffered in the place of sinners. This is obviously the emphasis and focus of the great prophecy. To make atonement means to satisfy a debt, and Christ paid the full sin debt for every sinner who receives Him. Christ’s atonement is called vicarious, meaning it was done in the place of another. It is called substitutionary, because He was the substitute for the sinner.
“If words are to be permitted to have any meaning, if the language of the Bible was intended to be understood, the prophecy is a declaration, positive, unequivocal, distinct--that Messiah was to be made a propitiatory sacrifice. His innocence is asserted, His righteousness declared, His exquisite agony, bodily and mental, alike described; Jehovah is represented as crushing Him, ‘bruising Him,’ and ‘putting Him to grief,’ and ‘making His soul an offering for sin;’ He is Himself depicted as suffering as a substitute, as ‘bearing the griefs and carrying the sorrows’ of others, as ‘wounded for their transgressions, bruised for their iniquities,’ on their account afflicted and stricken and smitten to death, and as having ‘laid upon Him the iniquity of them all.’ Every variety of phrase is employed, as if purposely to render mistake impossible, and to mark the importance of the subject itself” (Preacher’s Homiletical Commentary).
Notice the emphasis of this in Isaiah 53:
He hath borne our griefs (v. 4)
and carried our sorrows (v. 4)
He was wounded for our transgressions (v. 5)
He was bruised for our iniquities (v. 5)
the chastisement of our peace was upon him (v. 5)
and with his stripes we are healed (v. 5)
the LORD hath laid on him the iniquity of us all (v. 6)
for the transgression of my people was he stricken (v. 8)
thou shalt make his soul an offering for sin (v. 10)
He shall see of the travail of his soul, and shall be satisfied (v. 11)
He shall bear their iniquities (v. 11)
He shall bear the sin of many (v. 12)
We see the necessity of the atonement. The atonement was necessitated by man’s sin against God. There are many facets to sin, and this passage describes it in a multitude of ways. (1) Sin is transgression, which means to break God’s law (Isa. 53:5). See 1 John 3:4. This is the essence of sin. (2) Sin is iniquity, which refers to the evil of our fallen nature and the evil of our sinful acts (Isa. 53:5). David spoke of “the iniquity of my sin” (Ps. 32:5). His sin was iniquity; it was vile in God’s eyes. David said he was “shapen in iniquity” (Ps. 51:5). This refers to his fallen character. Iniquity is first of all a description of the corrupt condition of man’s heart. Compare Jeremiah 17:9. Then, iniquity refers to the sinful deeds that we commit and how evil they are in God’s eyes. (3) Sin is to go astray from God (Isa. 53:6). It is a rejection of the loving, holy Creator God. It is spiritual adultery. (4) Sin is to turn to my own way rather than to submit to God’s way (Isa. 53:6). All of this is what Adam and Eve did when they ate of the forbidden fruit. All of this is what Christ bore on Calvary. Repentance consists of returning to God and acknowledging my sin and rebellion against Him. “Instead of walking obediently in God's way, we have turned wilfully and stubbornly to our own way, the way of our own heart, the way that our own corrupt appetites and passions lead us to. We have set up for ourselves, to be our own masters, our own carvers, to do what we will and have what we will. Some think it intimates our own evil way, in distinction from the evil way of others. Sinners have their own iniquity, their beloved sin, which does most easily beset them, their own evil way, that they are particularly fond of and bless themselves in” (Matthew Henry).
We see the price of the atonement. There are seven words that describe Christ’s physical suffering: “stricken” (Isa. 53:4, 8), “smitten” (Isa. 53:4), “afflicted” (Isa. 53:4, 7), “wounded” (Isa. 53:5), “bruised” (Isa. 53:5). “stripes” (Isa. 53:5), “death” (Isa. 53:12). Christ also endured travail of soul (Isa. 53:10-11). Christ’s soul was made an offering for sin in the sense that He was abandoned by the Father to bear in the very essence of His being the sin of the world. Compare Matthew 27:46, “My God, my God, why hast thou forsaken me?” The answer is that He was forsaken to bring to pass God’s eternal plan to redeem the creation from the fall. This is why it “behoved Christ to suffer” (Lu. 24:46). All of this was the price of the atonement. “What motive could have moved that almighty Arm to strike with blows that brought ‘grief’ indeed to that beloved One? What could have induced Jehovah to inflict such suffering on Himself as a father would have in causing suffering to a son who was dear to Him? His love for poor sinful man was such, that for him he spared not His own beloved Son” (F.C. Jennings). “His cry of loneliness is the key to the deeper suffering of those hours when God, the righteous Judge, had to abandon Him to the inward spiritual suffering as the Surety for sinners. It was then that His soul--not merely His body--was made an offering for sin. ... It was not His physical sufferings alone that made propitiation for sin, but what He endured in His inmost being when His holy, spotless soul became the great Sin Offering. In other words, it was not what man did to Him that made reconciliation for iniquity, but what He endured at the hand of God, leading to Immanuel’s orphaned cry, ‘My God, My God, why hast Thou forsaken Me?’” (Ironside).
We see the means of the atonement (Isa. 53:6). The means was by Christ bearing our sins. God laid on Christ the sins of the world. He bore the just punishment due for the sins we have committed against God. Christ’s atonement was made to the Father, because it is God’s law that man has broken, and it is God who must be propitiated (satisfied, as by the paying of a debt). This was depicted in the Levitical offerings when the sacrifice was killed before the Lord, who was dwelling in the tabernacle (Le. 4:4-5). This points to Christ’s cross, where the Son of God suffered before the Father and made the acceptable sacrifice by His own blood and death. The Lord laying upon Christ our iniquity was signified on the Day of Atonement when the high priest laid his hands on the goat and confessed all the iniquities of the children of Israel (Le. 16:21-22).
We see God’s pleasure in the atonement (Isa. 53:10). God was pleased to bruise Christ because of His great love for sinners. The atonement had to be made. The price had to be paid. God’s holy law demanded it, and His great love performed it. The Father sent the son to be the Saviour of the world (1 Joh. 4:14). This explains the enigma of why the sinless Son of God suffered and died. The preeminent Old Testament type of this is Abraham’s willingness to sacrifice his beloved son Isaac (Ge. 22). “As the most wonderful enigma in the government of God, I know of nothing more wonderful in the universe than the sight of Jesus in bonds. Why does Eternal Justice allow unsullied holiness thus to suffer? Why does Almighty God give men the power to perpetrate such enormities? Why does All-powerful Emanuel Himself submit to these enormities? Does not the vicarious principle stand out in sunny prominence?” (David Thomas).
We see the sufficiency of the atonement (Isa. 53:11). The Father was satisfied with Christ’s atonement. If God, the One against whom we have sinned, is satisfied, who can condemn! See Romans 8:33-34.
We see the result of the atonement (Isa. 53:5). First, the result is peace with God, which is the most wonderful aspect of salvation. Sin separated us from our lovely Creator, and by Christ’s atonement we have peace with Him. We are reconciled. We are brought into the new position of adopted sons in Christ. Second, the result is healing. The healing begins in this life by the sanctifying power of the indwelling Spirit, and the healing will be complete at the resurrection when the sinner will be saved from the very presence of sin. The “old man” will be gone and the believer will live forever in sinless perfection.
We see the reach of Christ’s atonement (Isa. 53:6). Just as all men are sinners, all men can be saved through Christ’s atonement. As the condition of sin is universal, so the offer of salvation is universal. This is why the gospel is to be preached to every creature (Mr. 16:15). Once I had a conversation with a Calvinist, a preacher for whom I have high regard, who likes to contrast his “moderate” position with that of “hyper-Calvinism” in that he believes that God loves all men. I asked, “Do you believe that any man can be saved?” He could not answer this in the affirmative, because he believes in “sovereign election,” yet the Bible is very clear on the fact that Christ died for the sins of the world and that any sinner can be saved through faith in Christ. Christ’s death is available for all, but it is applied only to those who receive Him as Lord and Saviour. Thus, there is a sense in which Christ died for all (verse 6), and there is a sense in which He died for many (verse 12). “Isaiah 53:6 begins with all and ends with all. An anxious soul was directed to this passage and found peace. Afterward he said, ‘I bent low down and went it in at the first all. I stood up straight and came out at the last..’ The first is the acknowledgement of our deep need. The second shows how fully that need has been met in the Cross of Christ” (Ironside).
Christ’s vicarious, substitutionary atonement is the central event of history and the foundation for God’s eternal salvation and the new creation of which Christ is the Head. Christ is the “Lamb slain from the foundation of the world” (Re. 13:8). His atonement is emphasized throughout the New Testament Epistles. It is “vicarious” meaning Christ suffered vicariously for the sinner, suffered in the sinner’s place. It is “penal substitutionary atonement.” “Penal” refers to punishment required by the law. Christ made the full payment that God’s holy law demands, “which satisfied both the wrath and the righteousness of God, so that He could forgive sinners without compromising His own holy standard” (theopedia.com). Christ suffered in the place of the sinner. Any other doctrine of atonement is a false gospel.
“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mt. 20:28).
“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” (Ro. 3:25).
“Who was delivered for our offences, and was raised again for our justification” (Ro. 4:25).
“For when we were yet without strength, in due time Christ died for the ungodly” (Ro. 5:6).
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Ro. 5:8).
“... when we were enemies, we were reconciled to God by the death of his Son” (Ro. 5:10).
“For in that he died, he died unto sin once...” (Ro. 6:10).
“And all things are of God, who hath reconciled us to himself by Jesus Christ...” (2 Co. 5:18).
“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” (2 Co. 5:19)
“He that spared not his own Son, but delivered him up for us all...” (Ro. 8:32).
“Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us” (1 Co. 5:7).
“For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures” (1 Co. 15:3).
“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 Co. 5:21).
“Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father” (Ga. 1:4).
“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” (Ga. 3:13).
“God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law” (Ga. 4:4-5).
“In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7).
“But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Eph. 2:13).
“And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby” (Eph. 2:16).
“And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (Eph. 5:2).
“In whom we have redemption through his blood, even the forgiveness of sins” (Col. 1:14).
“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” (Col. 1:20).
“And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight” (Col. 1:21-22).
“Who gave himself a ransom for all, to be testified in due time” (1 Ti. 2:6).
“Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works” (Tit. 2:14).
“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12).
“And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Heb. 9:15).
“For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself” (Heb. 9:26).
“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God” (Heb. 10:12).
“Forasmuch as 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” (1 Pe. 1:18-19).
“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 Pe. 2:24-25).
“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Pe. 3:18).
“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 Jo. 2:2).
“Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 Jo. 4:10).
“And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Re. 5:9).
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Goal:Distributed by Way of Life Literature Inc., the Fundamental Baptist Information Service is an e-mail posting for Bible-believing Christians. Established in 1974, Way of Life Literature is a fundamental Baptist preaching and publishing ministry based in Bethel Baptist Church, London, Ontario, of which Wilbert Unger is the founding Pastor. Brother Cloud lives in South Asia where he has been a church planting missionary since 1979. Our primary goal with the FBIS is to provide material to assist preachers in the edification and protection of the churches.
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