Reformed Theology: 16. The Death of Jesus

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Welcome back to the Basics of the Reformed Faith series. Today's topic is the death of Christ.

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As redemptive history unfolds in the Bible, the story of God's saving purposes takes a number of surprising twists and turns.

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The New Testament opens with an angel announcing to a young virgin that God's promised Savior was at long last coming to visit his people with salvation.

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Jesus was born of Mary, he grows to manhood, and begins his public ministry after his baptism by John, Matthew chapter 3.

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As we read in Matthew's gospel, and Jesus went throughout all Galilee teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people,

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Matthew chapter 4 verse 23. Eventually Jesus's public ministry took him to Jerusalem because as Jesus informed his disciples, the

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Son of Man will be over to the chief priests and scribes and they will condemn him to death,

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Matthew chapter 20 verse 18. Since Jesus came as Israel's Messiah, the mediator of the covenant, and fulfilled the anointed offices of prophet, priest, and king, the necessity of his death comes as somewhat of a surprise.

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Although this death was remarkably foretold by the prophet Isaiah in chapter 53 verse 13 through chapter 53 verse 12, who predicted that God's Messiah would also be a suffering servant.

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When Jesus entered Jerusalem in triumph on Palm Sunday, it appeared to all as though he would at long last take his place on Israel's throne to restore the nation to its former greatness.

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But by Friday afternoon, Jesus was dead, hanging on a Roman cross, having died an agonizing death.

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Why did the story of our redemption take such a dark and foreboding turn? Why did

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Jesus need to die? Throughout the New Testament, the biblical writers tell us why

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Jesus died and what his death means for us. First and foremost, Jesus's death is said to be for our sins, a substitutionary atonement, and his death effectually and actually turns away

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God's wrath from his people, because Jesus takes God's wrath upon himself, as a satisfaction.

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In a fundamental sense, then, Jesus's death satisfies the holy justice of God by making a full and complete payment for the guilt of our sins.

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When we looked at the terms which the biblical writers used to explain the death of Jesus, the meaning and purpose of his death becomes clear.

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Jesus is said to die as a substitute for the sinner, in whose place Jesus is made to die.

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In Mark 10, verse 45, we read, For even the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.

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In his epistle to the Ephesians, Paul notes that Jesus Christ loved us and gave himself up for us, a fragrant offering and a sacrifice to God.

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Ephesians 5, verse 2. In John 10, verses 14 -18,

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Jesus speaks of his own death in the following terms, I am the good shepherd, I know my own, and my own know me, just as the

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Father knows me, and I know the Father, and I lay down my life for the sheep. The Father loves me, because I lay down my life that I may take it up again.

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No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again.

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This charge I have received from my Father. Here Jesus describes his own death as, for his sheep.

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Another term we find in the New Testament is that Jesus' death is said to be a propitiation for our sins, that is, a sacrifice which effectually turns aside the wrath of God toward those for whom he is dying.

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Paul speaks of the death of Christ as a propitiation by his blood to be received by faith.

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Romans 3, verse 25. John says of Jesus that his death is a propitiation, and that his death shows us the love of God toward sinners.

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In this is love, not that we have loved God, but that he loved us and sent his

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Son to be a propitiation for our sins. 1 John 4, verse 10.

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In yet another set of verses, Jesus' death is set forth as the means through which sinners are reconciled to a holy

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God from whom they are estranged. Paul tells the Christians in Rome, for if while we were enemies we were reconciled to God by the death of his

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Son, how much more, now that we are reconciled, shall we be saved by his life?

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Romans 5, verse 10. In his second letter to the Corinthians, Paul adds,

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All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation, that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation.

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2 Corinthians 5, verses 18 and 19. Elsewhere, Paul describes

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Christ's death in terms of redemption, the price paid in the Roman world to purchase slaves, granting them their freedom.

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Christ redeemed us from the curse of the law by becoming a curse for us, for it is written,

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Cursed is everyone who is hanged on a tree. Galatians 3, verse 13. Peter described the death of Jesus in much the same way, knowing that you were ransomed from the feudal ways inherited from your forefathers, not with perishable things, such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.

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1 Peter 1, verses 18 and 19. Although the death of Jesus comes as a bit of a surprise as we follow the curse of redemptive history, when we look carefully, we see that this death truly is the scarlet thread of redemption.

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Our Lord's death for our sins was foretold throughout the Old Testament, and that death fully described and carefully explained in the

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New. The meaning of the cross is clear, for God so loved the world that he gave his only son, that whoever believes in him should not perish, but have eternal life.

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John 3, verse 16. Let's review. The New Testament opens with an angel announcing to a young virgin that she will bear a child who will be called

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Jesus. Jesus informed his disciples, the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death.

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Jesus' death was foretold by the prophet Isaiah, in chapter 52, verse 13, through chapter 53, verse 12, who predicted that God's Messiah would also be a suffering servant.

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Jesus' death is for our sins, a substitutionary atonement, and his death effectually and actually turns

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God's wrath away from his people. Jesus lays his life down for the sheep, and lays it down of his own accord.

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His death is a propitiation for our sins, that is, a sacrifice which effectually turns aside the wrath of God toward those for whom he is done.