The confession of Christ’s reconciliation work is clarified in the New Testament by thoughts, by images borrowed from the Old Testament, and by referring these to them. The intent of the many and varied expressions and representations is to set before our eyes the full scope of Christ’s atoning work.

1983. 4 pages. Translated by Wim Kanis.

Reconciliation Expressed in Various Ways

The confession of Christ’s reconciliation work is clarified in the NT by thoughts, by images borrowed from the OT, and by referring these to them. The intent of the many and varied expressions and representations is to set before our eyes the full scope of Christ’s atoning work. At the same time it becomes clear what great riches his work implies for his church. There is mention of a sacrifice that the Mediator has brought. Jesus uses the image of the ransom and in imitation of him, the apostles also speak of this. His death on the cross is also described as the removal of the curse, of the judgment of God that was upon us. He has brought about peace. This diversity of images wants to protect us from one-sidedness. And also it aims to prevent a degree of autonomy of certain aspects of the reconciliation at the expense of other aspects. That is why every alternative that presents itself becomes suspect right away. In any case, any alternative will need to be tested against the Scriptures. On the basis of the NT data we cannot simply speak of different types or models of the doctrine of reconciliation. If anyone were to do so, this always reduces the work of reconciliation as it has been accomplished by Christ. In all the images the multifaceted wisdom of God shines forth. And there is more than enough material to admire the saving work of the Trinity and to confess it by faith.
Let us take a closer look at some images given by Scripture.

a. Imagery Derived From the Worship Service🔗

When there is mention of the reconciling work of Christ in the NT, the terminology of OT quotations are often used. This means we find words that were used in the description of the sacrificial statutes and practices. The Saviour himself does so at the institution of the Lord’s Supper (Mark 14). He speaks of the blood that is shed for many. He testifies of his flesh, his body that is broken. He points to his body and blood: to himself. He is the sacrifice. In the Mosaic legislation the shedding of blood is the expression of sacrifice.

Jesus has known himself to be the Lamb of God, the Passover Lamb. John the Baptist designated him as such (John 1: 29, 36). Later the apostles write of this Lamb (1 Cor. 5: 7f; 1 Pet.1:19). The entire letter to the Hebrews is in line with the Old Testament sacrificial service and ceremonies, and reveals the glory of Christ as High Priest and sacrifice for our sins. In the last book of the Bible the image of the Lamb recurs repeatedly (29 times). All sacrifices in the OT point to him. Also the image of the blood is used for Jesus’ work of reconciliation. Christ has given his blood, his life, and in doing so he brought about salvation and purification.

He obtained the church with his blood (Acts 20:28). He is presented as a means of atonement by God and the focus is that we receive Christ’s propitiation by faith (Rom. 3:25). He reconciled us to God, making peace by his blood (Col.1: 20), and gave us the confidence to enter into the heavenly sanctuary through his blood (Heb. 10:19). The many uses of this image: the blood of Jesus, is thus a clear indication that the death of the Mediator was a sacrificial death, an atoning death. Therefore, in the epistle to the Hebrews the whole ritual of the day of atonement is applied to the humiliation and exaltation of Jesus Christ (Heb. 4:14-10:18). The High Priest of our confession has made eternal redemption with his death. This sacrifice is everlasting in its sense of salvation (Heb. 7:24). To this end he has been burdened with our sins, rejected from all fellowship in our place, to pay the debts on Golgotha ​​and to establish the right relationship with God and people. The death of Christ is then called a means of propitiation (Rom. 3:25), i.e., his act of appeasing God.

The word that Paul uses is the same word used for the mercy seat that is on the ark. On the day of atonement the blood was sprinkled on it to make atonement (“propitiation”) for the sins of Aaron and those of all Israel. When we pay attention to the context it becomes clear that God’s salvation for lost people is obtained through Christ. We all have sinned and are missing out on God’s glory. But God’s favour is revealed in the means of atonement: Jesus Christ, in his Person and his work.

Through the blood he shed for us there is forgiveness and the communion with God has been made possible again, so that people may share in the grace (gifts) of God.

From this it appears that it is the Lord who gave us this sacrifice. He is the cause of the atonement. It has been established before his face, so that he is no longer angry, but is merciful instead. All people’s work and fame are excluded. The blood of Jesus Christ, God’s Son, speaks of better things.

b. Financial Imagery🔗

Expressions are also derived from the world of money transactions: a ransom.

Christ himself calls his sacrificial death a ransom. He must redeem us: “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Mark 10:45). This expression is used because in the NT the word “sin” has at least these two connotations: sin is slavery, but it is also guilt.

You know that a ransom has to be paid when we are in someone’s power. The ransom, as we read in Ex. 21:30, is paid for the redemption of a life.

Sin is bondage, for we are sold by sin under sin (Rom. 7:14). Sin is a power that controls our lives and pays out death as a reward for hardship (Rom. 8: 23). It is stated that as slaves of sin we are also slaves of the law (Rom. 7:1; Gal. 3:13; 4:57). The law must curse us because of our sin; it must put us to death. Because of sin we are also a defenseless prey to the powers of darkness. It is therefore slavery in multiple ways. Who can free us, ransom us from that? One: Christ! He himself became a curse for us to redeem us from the curse of the law (Gal. 3:13). Jesus made himself wholly the death of the many whom he bought out of death’s stranglehold. Again the substitutionary nature of his death comes to the fore! Through his death the claim of the law has been satisfied, everything that is required has been fulfilled. Christ has been made sin for us, died for our sins, died to satisfy the law (Rom. 3; 2 Cor. 5). This idea is not separate from the sacrificial thoughts at the death of the Mediator. There is a clear connection with Isaiah 53, where in verse 10 is spoken of the guilt offering. The same word was used there as in Mark 10:45 for ransom.

The financial imagery is also found in the last book of the Bible in the praise to the Lamb by those whom he has redeemed (Rev. 14:3). The price has been paid in full, as Paul writes, “...for you were bought with a price. So glorify God in your body” (1 Cor. 6:20).

To Whom was the Ransom Paid?🔗

No direct answer is given to this question anywhere in the NT. Was the ransom paid to the powers of sin and death? Or to the devil? You may say that Jesus has entered into the realm of power of the evil one and his associates, especially in his suffering and death. He has paid his toll when he was made to be sin and when all its consequences were recounted to him.

The Bible also states that Christ died to the law, having become a curse. Note that this law is God’s law. That is why we may say that the ransom has been paid to God to redeem from under his judgment. But all logical reasoning here does not apply. Incidentally, the emphasis in the New Testament on the reconciliation does not clash with the aforementioned question. All emphasis is on the fact that God reconciles through Christ (2 Cor. 5:18, 19)! Through God’s act in Christ the enmity between him and us has been lifted, the relationship has been restored (Rom. 5:10; Col. 1:21; Eph. 2:15; Col. 2:20). This act of God (John 3:16; Rom. 8:32) is at the same time the act of Christ in his obedience in which the justice of God was revealed. This reconciling act of God in the NT is the foundation and reason for all salvation (and all gifts), both given and promised.

c. Imagery Derived From the World of Law🔗

Paul used many images from the judiciary to proclaim the work of the Saviour. Words such as justice, righteousness, condemnation and acquittal are often mentioned in his letters. In the letters to the Romans and to the Galatian believers, he speaks about the restoration of the communion between God and man and he calls this justification.

In doing so, he regards God’s actions as an act of justice. God continues his plan of salvation for the benefit of wretched sinners, but through this all he also maintains his justice through judgment. The preaching of God’s justice, as we find it in the OT, is heard again in the NT. We hear it in full in the revelation of Jesus Christ and his work. Men are being called to appear before God in a lawsuit (Rom. 1-3). They stand accused and must undergo the judgment they deserve. Only Christ can save. In him has been revealed both God’s punishing and saving justice.

d. Mystical Imagery🔗

The NT expressly indicates our participation in Christ, our being included in his sacrifice. Again it is Paul who draws this line in the letter to the Romans, but also in other places. He uses the expression ‘in Christ’ for this. There is a special, mystical bond with Christ. Those who are his own know themselves to be included and safe with him. The church shares in suffering and tribulation with and for him, and likewise it shares in his victory and glory (Rom. 8:17; 1 Peter 4:12f).

e. Military Imagery🔗

In Christ’s atoning work there is struggle and victory. Christ as the empowered One invades the house of the strong man to bind him, to plunder his goods (see Mark 3:27). On the cross he has triumphed over all powers and he redeems his own (Col. 1:13f; 2:15). Owing to his finished work, all power in heaven and on earth is given to him. He can and will reconcile all things with God and bring them under his Father’s dominion. The Lamb has conquered and will conquer (Rev. 5: 7).

f. Covenant🔗

The notion of the covenant is equally relevant in the atoning action of God in Christ. We hear about this in particular in the letter to the Hebrews. The Lord Jesus himself pointed to that in the night of his betrayal. When he has taken the cup, he proclaims, “this cup is the new covenant in my blood” (Luke 22:20). The shedding of his blood is the necessary condition for the establishment of the new covenant between God and man. It points back to the sacrifice of the Passover lamb during the exodus from Egypt. The self-surrender of the Mediator is the basis for God’s new dispensation of salvation. In Christ is the complete fulfillment of all the covenants that were established from the time of Abraham. This Servant of the Lord is given “as a covenant for the people, a light for the nations” (Isa. 42:6). He is the Mediator of a better covenant.

In all of these images and expressions, which could be extended with many others, the acknowledgement, the recognition, and our gratitude sounds forth: You holy lamb of God we bless!

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