When Moses had finished speaking all these words to all Israel, he said to them, “Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law. For it is not an idle word for you; indeed it is your life. And by this word, you will prolong your days in the land, which you are about to cross the Jordan to possess.” [Deut 32:45-47]
In Israel's obstinance in the 40 years of wilderness wandering (which should have taken less than two weeks) shows us how depraved the human condition really is. The Lord was faithful to her. He bore her like an eagle, their shoes didn't wear out, manna upon request from heaven, water out of the rock, which was Christ etc.
And to be in the land was to be in the presence of God. Just as Adam and Eve in the garden in the presence of God, in paradise, they lost that presence, they were cast out of the presence of God/ They were no longer in fellowship with God and died spiritually that day. Dying thou shall die indicates they began dying physically that day as well.
So Israel in the land would be in the presence of God. How so? Because in the land they were to have "rest" [cf. Gen 2:2-3] as the rest of the Old Testament attests to. They would have "rest from all... enemies round about" [Deut 12:1-; 25:10]. And the land would "rest, and enjoy her sabbaths" [Lev 26:34].
The covenant blessings and cursings of Lev 26; Deut 28-30 speaks of these blessings if she kept the law in its entirety. And one of those blessings was the temple cult and sacrificial system, because within the temple itself, behind the veil in the Most Holy Place we have the Shekinah glory. The presence of God on earth. And to be in the presence of God is to have salvation. And so above the mercy seat, between the cherubim the Shekinah glory, the very presence of God. So what was lost in Adam is restored in Christ [Rom 5:12-19]. Paradise restored.
Now we will get into the meaning of penal substitutionary atonement.
First what we will not cover. We will not be covering all of the different views of the atonement. Secondly. We will not be covering all of the texts that speak specifically to the forensic nature of the atonement, as space will not allow. But we will be covering Gal 3:10-14 as our main text, then move onto a handful of other passages, they being; [Rom 8:1-4; 2 Cor 5:19-21;1 Heb 1:5; 9]. Third and lastly we will not be covering other atonement motif and texts found in scripture as that is simply not possible in such a short space. Some of the other biblical motifs are redemption, ransom, reconciliation, etc.
We will, however, cover the specific terms in our exegesis that deal head-on with the forensic aspect of the atonement. Propitiation, Mercy Seat, Curse and so on.
Now to our question. What is penal atonement? Why is it important. And what does this have to do with Justification and Imputation?
There are a few names to the view we are espousing, Penal Substitutionary Atonement. Penal Atonement and Forensic Atonement. When we think of the word forensic we think of evidence produced by the prosecution against the defendant. With the judge with the power to pronounce guilty or acquittal. This is legal terminology found within the N.T. from Mtt-Rev uses, often times whole chapters.
The term vicarious satisfaction, in particular, is used to express the following truths: a) God, according to His perfect justice demands of all men perfect obedience to His Law, and His wrath is upon all who do not fulfill it, Gal. 3, 10; b) Christ, by His perfect (active and passive) obedience, has satisfied the demands of divine justice in man's stead, Gal. 4, 4. 5; 3, 13; 1 Pet. 3, 18, and has thus turned the wrath of God into grace, or favor, Rom. 5, 10; c) through Christ's satisfaction all men were reconciled unto God, 2 Cor. 5,18-21; that is to say, God is no longer angry with sinners and no longer imputes to them their transgressions, but has graciously
forgiven them all their sins, Rom. 5, 10. 18. 19.
The Formula of Concord thus emphasizes this comforting doctrine: "Since it is the obedience, as above mentioned, . . . of the entire person, it is a complete satisfaction and expiation for the human race, by which the eternal, immutable righteousness of God, revealed in the Law, has been satisfied and is thus our righteousness, which avails before God and is revealed in the Gospel and upon which faith relies before God, which God imputes to faith, as it is written, Rom.5,19; 1John1,7; Hab.2,4; Rom.1,17." (Thor. Decl., III, 57.) So also the Apology says: "The Law condemns all men; but Christ, because without sin He has borne the punishment of sin and has been made a victim for us, has removed that right of the Law to accuse and condemn those who believe in Him, because He Himself is the Propitiation for them, for whose sake we now are accounted righteous. But since they are accounted righteous, the Law cannot accuse or condemn them, even though they have not actually satisfied the Law." (Art. III, 58.) [Christian Dogmatics, Mueller, pg. 309] [1]
Gal 3:10-14
"For as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.” Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.” However, the Law is not of faith; on the contrary, “He who practices them shall live by them.” Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”— 14 in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith."
Now we have to ask. How do we get to this point in the epistle to the Galatians. It is not hard tracing the steps backwards as Paul's apologetic of the gospel is woven from beginging to end. Much like Romans is Paul's systematic prestenation of the Gospel so is Galatians Paul\s defense of the gospel.
Some suggest that by works of law Paul just means covenant badges of ethnic Israel. Boundaries, food laws, circumcision, Sabbath, things that make the jew stand out in the Roman world. [2][3][4] The problem with this, of course, is that a major Pauline passage on the matter states "works of the law" is, in fact, the entire Mosaic law, Torah. This is why the founder of the New Perspective on Paul, E.P. Sanders has backed off of this definition when other scholars pointed out passages like this [5]. So then, clearly by this section in Galatians, we can see that the works of the law refers to the law in its etirety, not just covenant badges, or the ten commandments but the whole thing. Torah.
When Paul says the curse of God is attached to those who do not abide in all things, the Greek adjective here "pas" means exactly the whole [6] [7]. Which it turn means without exception. To cause and to make appear less. This needs to be said and done by the self-righteous one.
As has been pointed out on others, that in the passage his argument would not hold up if it wasn't true that man can keep the law perfectly in all aspects and faculties. Christ to the Rich young ruler affirms that yes for life eternal keep the law! You want to take that direction, keep it. But not how man is inclined to, but how God directs us too. Paul a couple chapters later in 5:3-4 says,
And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. [Gal 5:3-4}
This is Paul's argument in Galatians as a whole, We See that from ch 1:6-2:21 Paul states one is accursed, or damned for trusting in a false gospel which happens to be a justification by law instead of the sole righteousness of Christ Paul pins vs 6-7, "those who are of faith" to vs 10 those of the works of the law. [8]
Next, we have the curse motif which we will touch on more when we get to vs 13 but briefly. Paul again is playing the curse motif off of blessing, condemnation vs justification
Walther sums up the latter half of vs 10 by saying,
Paul writes: For as many as are of the works of the Law are under the curse; for it is written, Cursed is every one that continueth not in all things which are in the Book of the Law to do them. If you would direct men to do good works and for their comfort add a remark like this: “You should, indeed, be perfect; however, God does not demand the impossible from us. Do what you can in your weakness; only be sincere in your intention!” — I said, if you would speak thus, you would be preaching a damnable doctrine; for that is a shameful corruption of the Law. God never spoke like that from Sinai. [9]
Lastly, from one of the best commentaries on Galatians, Luther makes the point,
"Hence, the statement of Moses, “Cursed is every one that continueth not in all things which are written in the book of the law to do them,” is not contrary to Paul. Moses requires perfect doers of the Law. But where will you find them? Nowhere. Moses himself confessed that he was not a perfect doer of the Law. He said to the Lord: “Pardon our iniquity and our sin.” Christ alone can make us innocent of any transgression. How so? First, by the forgiveness of our sins and the imputation of His righteousness. Secondly, by the gift of the Holy Ghost, who engenders new life and activity in us." [10]
The fact that Paul asserts in vs 10 that the one seeking justification by law have to keep the whole of it unsevered is clearly displayed. Hypothetically if one could keep the entire law in word thought & in deed they can inherit eternal life. But Paul wants the Galatians to let that sink in and then it will be displayed on their conscience that this feat is impossible.
Then we have the joyous news that Jesus Christ, has purchased for us from Gods Condemnation by being accursed for us, in our feeble attempt at dancing with law. Since the Galatian churches have slid from the gospel Paul needs to press the law on them. It's just demands so they might be broken of it and receive the merits of Christ. This being so not only for his passive obedience in our imputation but also his active as vs 14 Paul points back to vs 1, and we find in vs 6-7 specifically Imputation of Christ's active obedience in his sinless life to the law as in the connection statement in Gal 2:19-21.
11 Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.”
A person becomes righteous in the sight of God solely by faith. What conclusion must be drawn from this fact? This, that th Law cannot make any person righteous because it has not a word to say about justifying and saving faith. That information is found only in th Gospel. In other words, the Law has nothing to say about grace. [11]
12 However, the Law is not of faith; on the contrary, “He who practices them shall live by them.”
The Law is not of faith; but, The man that doeth them shall live in them. This is an exceedingly important passage. The Law has nothing to say about forgiveness, about grace. The Law does not say: “If you are contrite if you begin to make amends, the remainder of your trespasses will be forgiven.” Not a word of this is found in the law. The law issues only commands and demands. The Gospel, on the other hand, only makes offers. It means, not to take anything, but only to give. [12] Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, “Cursed is everyone who hangs on a tree”—
In Matthew's gospel, we read,
"And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will" [Mtt 26:39]
The agony in the garden is often overlooked. This was a time of dread for the Lord. For the first time in eternity, the presence of the father would be withdrawn. And Christ would be accursed and filthy in his sight, as all of the sins committed would be condemned in Him by the cup of wrath.
We see in the Prophets and in Revelation this theme of God's cup of fury. In Isa 51, Yahweh's cup of wrath was full for Judah. And she recieved her wrath through the Neo-Babylonian besiging Jerusalem and destroying it in 586 B.C. A rod of God's anger.
One of the foremost Isaianic scholars of today J. Alec Motyer makes the following observation in his commentary on Isa 51:17f.
"All life's experiences are blended into a cup for us by the Lord but especially the due apportionment of his wrath (Pss. 11:6; 75:8-9; Je 25:15ff' Ezk 23:31ff.) The cup represents his personal decision and appointment (Mt. 26:39; Jn:18:11). The goblet that makes men stagger/' the goblet of the cup of trembling' is a double expression to emphasize the idea. Stagger/ 'tremble' is not the staggering walk of the intoxicated but the final stages of tremens: a picture of being hopeless, irretrievably under the wrath of God." [13]
In John's gospel, we see a more vivid picture. One of Peter again being used by the devil, In thinking in earthly terms instead of spiritual, Peter physically tries to stop the arrest of Jesus. But Jesus rebukes him as Satan did not want Christ to drink that cup. Because if he did, he drank it for you, and for me. And by believing, receiving, in Christ's work in our place we become new creatures, redeemed adopted children of God who is covered with the garments of Christ's holiness. What a wonderful thing He did for you. He did what He came to do, submit to the father, even unto death.
Walther powerfully states, "Were we to ask Christ, 'What is expected of me in order that I may be saved?' He would answer: 'No works; I have done all the works that had to be done. You need not to drink one drop of the cup that I had to drink.” [14]
"In order that in Christ Jesus the blessing of Abraham might come to the Gentiles so that we would receive the promise of the Spirit through faith." [Gal 3:14]
Even so, Abraham believed God, and it was reckoned to him as righteousness. Therefore, be sure that it is those who are of faith who are sons of Abraham. [Gal 3:6-7]
In vss. 6-7 Paul is comparing those who are of faith and justified by so, to those who are of works of the law. Also, there is a contrast between those who live by faith and those who must live by the law continues to receive justification
In verse 14, Paul brings us back to the beginning of the chapter of how the churches in Galatia received the Spirit... The curse here is utter destruction, and condemnation. [15]
In Rom 3, Heb 1, 1 Jn 2 Jesus is called a propitiation. The appeasement of judicial wrath. Rom 8:1-4 we see there is no condemnation, or u could say curse for us since Jesus became a curse for us, in his death and also fulfilled the law in our stead. Sam chapter v 34 who is he that condemns, Christ Jesus is He who died, yes rather who was raised to the right hand interceeding his blood on our behalf.
The atonement theme is found majestically in the wonderful book of Hebrews, Jesus has obtained eternal redemption for us 9:15 because as ch 9 states he made a once for all perfect pleasing to God atonement. 10;14. For by one offering He has perfected for all time, who that is sanctified. Because of this one sacrifice, we are continually being pronounced upon and found perfectly obedient and without sin because of Christ's offering and intercession.
Gal 1:6-9 cf 2:11-3:1,, flows, one argument like Romans, Romans is Paul's systematic thesis on the gospel while Galatians is the gospel's vigours defense. The cult killer I call it
The diachrony of the law and spirit under the new covenant is a major theme for Paul. We see this in Rom 7:1-13 as well as 2 Cor 3:6
My paraphrase of Gal 3:10-14
Those that are Justified by faith shall continue to walk in that declaration, as opposed to those who try to be justified by law must continue in all things written therein.
NOTES
[1] Christian Dogmatics, John Theodore Mueller TH. D., pg. 309, ST. Louxs, Mo.
CONCORDIA PUBLISWNG HOUSE, 1934, Copyright 1984 by CONCORDIA PUBLISHING HOUSE St. Louts, Mo.
[2] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright, pgs 375, 404, 554
[3] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press vol ix, Galatians, Richard B. Hays, pgs 1068-1069
[4] Studies in the New Perspective on Paul Essays and Reviews, Don Garlington, pgs 138-141
[5] The New Perspective on Paul by D.A. Carson, lecture, https://www.youtube.com/watch?v=VQ_3JUms2Bw&t=185s
[6] H.G. Liddell, R. Scott, H.S. Jones R, McKenzie - A Greek and English Lexicon (1940), A Simplified Edition , by Didier Fontaine
[7] Thayer, Henry, Joseph, A Greek-English Lexicon Of The New Testament, American Book Company, pg. 515
[8] The Lutheran Commentary; A Plain Exposition Of The Holy Scriptures Of The New Testament, edited by, Jacobs Eyster Henry, vol. viii. The Christian Literature Co. New York, Copyright, 1897, The Christian Literature Company, pg. 371
[9] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 102
[10] Grand Rapids: Zondervan,1939, A Commentary on St. Paul’s Epistle to the Galatians by Martin Luther , pg. 59
[11] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 101
[12] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 19
[13] IVP Academic, An imprint of InterVarsity Press, Downers Grove, 1993, Motyer, J.A. The Prophecy Of Isaiah: An Introduction & Commentary
[14] Walther, W.F.C.The Proper Distinction of Law And Gospel, Copyright 2014, Just and Sinner , pg. 27
[15] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 297
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