Featured Penal Substitution.

I think we now need to deal with the claim that sins cannot be transferred.
I have already given Leviticus 16:21, which deals with the Day of Atonement, but here it is again: 'Aaron shall lay both his hands on the head of live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.'
The word translated 'putting' here is nathan. It's most common meaning (1023 times in the O.T.) to to 'give.' If you give something to someone, you transfer ownership of it. You no longer have it; the recipient has it.

And so we read, 'And the LORD has laid on Him the iniquity of us all.' And again, 'Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness - by whose stripes you were healed.' How could the Lord Jesus bear our sins in His own body unless they were transferred to Him?

So why is this allowable? Partly because of two offices held by the Lord Jesus.
In the Scriptures we have the concept of the mediator, one who might fill up the gap between the outraged holiness of God and rebellious man (Isaiah 59:2). Job complained, “For He is not a man, as I am, that I should answer Him, and that we should go to court together. Nor is there any mediator between us who may lay his hand on us both.” But mediation requires a satisfaction to be made to the offended party. We see this is the book of Philemon. Here we have an offended party, Philemon, whose servant has run away from him, perhaps stealing some goods as he went; an offending party, Onesimus, and Paul who is attempting to mediate between them. Onesimus needs to return to his master, but fears the sanctions that may be imposed upon him if he does so. Paul takes these sanctions upon himself: ‘But if he has wronged you or owes anything, put that on my account. I, Paul, am writing with my own hand. I will repay…..’ (Philemon 18-19). Whatever is wanting to propitiate Philemon’s anger against his servant and to effect reconciliation, Paul the mediator willingly agrees to provide. In the same way, the Lord Jesus has become a Mediator between men and God (1 Timothy 2:5).

In 2 Corinthians 5:19, we learn that God does not impute trespasses against His people; in Christ; He has reconciled the world [believing Jew and Gentile alike] to Himself. How has He done this? Through the Mediator Jesus Christ. ‘For He made Him who knew no sin to be sin for us….’ (v.21). The Lord Jesus has taken our sins upon Himself and made satisfaction to God for them. Therefore the message of reconciliation can be preached to all.

A similar concept is that of a surety. This is someone who guarantees the debts of a friend and must pay them in full if the friend defaults. There are several warnings in the Book of Proverbs against becoming a surety (Proverbs 6:1-5; 11:15; 17:18), since one is making the debts of one’s friend effectively one’s own, yet we read in Hebrews 7:22, ‘By so much more Jesus has become a surety of a better covenant.’
Christ is specifically designated in Scripture as ‘the last Adam’ (1 Corinthians 15:45) and we are told that the first Adam was a ‘type [or ‘figure’] of Him who was to come’ (Romans 5:14). ‘For as in Adam all die, even so in Christ all shall be made alive’ (1 Corinthians 15:22). All those in Adam perish in their sins; all those in Christ are united to Him in His perfect righteousness.

Who are those ‘in Christ’? Those He came to save; those who were given to Him by the Father before time began. “Christ came not to strangers but to ‘brethren’ (Hebrews 2:11-13). He came here not to procure a people for Himself, but to secure a people already His” (A.W. Pink). There are many supporting texts for this, e.g. Matthew 1:21; John 6:39; 10:27-29; 17:2, 6; Ephesians 1:4. Christ is united federally to His people. They are ‘chosen in Christ’ (Ephesians 1:4), ‘Created in Christ’ (Ephesians 2:10); ‘circumcised in Him’ (Colossians 2:11) and ‘made the righteousness of God in Him (2 Corinthians 5:21). But as Surety, the Lord Jesus must also pay the debt of His people, and if they are to be freed from their debt, He must pay the very last penny (Matthew 5:26).

Neither the concept of mediator nor that of surety is repudiated in Scripture. Therefore it is legitimate for our Lord to suffer and die for guilty sinners. 'For when e were still without strength, in due time Christ died for the ungodly.'

 

Perhaps it may be helpful to print out Leviticus 16:21 for the third time:
'Aaron shall lay both his hands on the head of live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.'
It is simply no good anyone pompously saying, 'Scripture does not present sins as being transferred from a man to an animal.'. Read the text. That is exactly what it does do.
Now to be sure this is typical, a foreshadowing of the time when all the sins of His people (those given Him by God - John 6:39 etc.) would be laid upon the Lord Jesus Christ and He would bear those sins, and the curse attached to them on the cross, and by His suffering and death provide propitiation for them so that God's righteous judgment might be vindicated, that He might be just and the justifier of the one who believes in Jesus (Romans 3:26) and His law established (Romans 3:31).

If people really want longer screeds by the Church Fathers on Penal Substitution, I can provide them, all the way up to Pope Gregory the 'Great.' And if anyone wants to provide a lengthy refutation of PSA by a Church Father, I shall be somewhat interested to read it, but only somewhat, because we are supposed only to be interested in Scripture. And while on that subject, I am getting sick of those who claim to uphold Scripture yet cannot find so much as a verse to support their claims.

And what if Penal Substitution, as an integral part of the Gospel, was, 'The mystery which has been hidden from ages and from generations, but has now been revealed to His saints'? What if medieval monks were more interested in Mariolatry or Transubstantiation than Penal Substitution? Does that make the Doctrine of Penal Substitution either more or less true? Of course not!

 

Fourth time.
'Aaron shall lay both his hands on the head of live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.'
No refutation, no explanation; not even any understanding. Just cheap insults, but I'm used to those..

 

The reformers view of Pauline Justification is THE prominent Baptist position held!

 

Not only Calvin saw it in the scriptures, but so did Luther, beza, pretty much all reformed and Baptists!

 

THAT was the very cup Jesus shrank away from in His humanity, as he knew by drinking that Cup, would experience the wrath of God and forsaken while on that Cross by the father!

 

They reject really Pauline Justification, the very heart of the Gospel of Christ!

 

Great exchange was made, God the father imputed to lord Jesus our sins and due wrath and judgement, and he also imputed to us the very righteousness of Jesus!

 

In the Cross , Jesus became sin, as in the sight of the father was imputed our very sins and our due wrath and judgement!

 

Without the Psa, God the father cannot freely forgive and justify us lost sinners!

 

Our sins were imputed to Jesus, just as in the exchange the father imputed to us Jesus very righteousness!