Good morning, Bereans. We are not in 1 Peter this morning. I want to talk to you this morning about a battle that is happening on Facebook as to whether salvation was received at the Cross/Passover or at the second coming/Day of Atonement. Now this does not affect us today because we are saved at the moment we trust in Christ as our Savior. But I think it is an issue worth talking about.
When did redemption happen? At the Cross or at the Parousia?
A proponent of the view that salvation was complete at the Cross posted this on Facebook: "In all the discussions, or should I say arguments about whether the Atonement took place on the cross in AD31ish, or at the Parousia in AD70, there's a pesky verse in Romans 5:11 which gets treated as, 'Oh that, yeah, but besides that ONE VERSE', which reads in the KJV: 'And not only so, but WE [audience relevance] also joy in God through our Lord Jesus Christ, by whom WE [there's that pesky audience relevance again] HAVE 'NOW' RECEIVED THE ATONEMENT'. Other translations render atonement as reconciliation."
So, he is saying that Romans 5:11 proves his point that atonement was completed at the cross. Well, let's look closely at this verse.
More than that, we also rejoice in God through our Lord Yeshua the Christ, through whom we have now received reconciliation. Romans 5:11 ESV
Only the KJV has the word "atonement," and it is a bad translation. The Greek word here is katallagē which means, "adjustment of a difference, reconciliation, restoration to favor." The word is found four times in the New Testament and the KJV renders all of them except Romans 5:11 as "reconciliation." This word katallagē has nothing to do with atonement.
These guys are want to argue that atonement took place at Passover and not on the Day of Atonement. Interesting. They don't put atonement on the Day of Atonement. What they don't seem to understand is that atonement means to cover. It does not pay for or do away with sin; it merely covers sin. It's like when you buy something with a credit card. It isn't paid for; it is covered by the card company until you pay them for it.
There is no atonement (covering) for sin under the New Cove… There is no need for one. The sin question was settled at Calvary. The Messiah was not our atonement—He eliminated our atonement. To say we have an atonement is inaccurate and never taught in the New Cove… Yeshua has reconciled us to God. He no longer covers our sins; He takes them away. We find this in John 1:29.
The next day he saw Yeshua coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world! John 1:29 ESV
The Greek here for "takes away" is ario which means "to take upon one's self and carry what has been raised up, to bear."
In Christ we have redemption not atonement. Paul says that we
… are justified by his grace as a gift, through the redemption that is in Christ Yeshua, Romans 3:24 ESV
The Greek word translated here as "redemption" is apolutrōsis which means "to set free by the payment of a ransom price." It is a word that was used frequently of slaves who were in the slave market. So, this word apolutrōsis was used of the payment of a price in order that a slave might go free. In other words, the idea of redemption is deliverance or release by payment of a ransom. This concept is always in view even when the word redemption is used in passages such as Exodus 6:6; 15:13; Psalm 74:2; and 78:35. In these passages in the Tanakh, it is clear that redemption is based on some great expenditure of God. The price God paid is always in view. The New Testament terms for redemption always have in mind a price paid. In redemption, someone's release or deliverance is accomplished at the cost of a ransom payment. What's the ransom? What's the payment?
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 ESV
The answer is that the life of the Son of Man is the ransom paid in redemption. That's what Paul means when he says, "The redemption which is in Christ Yeshua" (Rom. 3:24). The redemption is in Yeshua because Yeshua is the ransom. He gave his life so that there could be release and deliverance.
Here is the foundation of our justin: Christ gave his life as a ransom for many. He paid the price for our release from sin and guilt and condemnation. This is why God now, as a gift by his grace, justifies the ungodly. Everything is owing to the death of Christ. This is why you cannot pay for it, and you cannot work for it. It is all of Christ. The basis of your justin is not in yourself or anything you do; it is "through the redemption that is in Christ Yeshua."
In Ephesians 1:7, Paul says,
In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, Ephesians 1:7 ESV
After the phrase "redemption through his blood," Paul adds, "the forgiveness of our trespasses." This is appositional (an explanatory equivalent) to the term "redemption." It tells us what redemption means in terms of its results for believers. It means their "forgiveness." "Forgiveness" is aphesis, which means "release" as from captivity, or "pardon, cancellation of an obligation, a punishment, guilt."
"Forgiveness of our trespasses"—do you really know what it means to be forgiven and cleansed? Most people do not realize that God forgives sins once for all. All our sins, whether past, present, or future are forever forgiven. The slate is wiped clean. Every sin, no matter how vile or ugly, is forgiven. That's how great our God is. That's how wonderful His salvation is. Indeed, we are people who have much for which to thank our God.
Where and when did this redemption take place? Our redemption took place at Passover when Yeshua died on a cross to pay our sin debt. Egypt's Passover was a type or picture of something much greater—it pictured the redemption of God's elect through the sacrifice of the sinless Son of God, the Lord Yeshua. Just as Israel's Passover began their 40-year journey to the promise land, Yeshua's death on Passover also began a 40-year journey to the New Heavens and Earth.
The typical significance of the Passover is very clear in the New Testament writings. Probably no Mosaic institution is a more perfect type than this. The first Passover was celebrated on the 14th of Nisan. And almost two thousand years later Yeshua the Christ was crucified on the 14th of Nisan. While Israel was celebrating their Passover, Yeshua, the true Lamb of God, was being crucified. He was the Lamb of God which the ancient Passover lamb typified. He died to save us from God's judgments just as that lamb died instead of the first-born.
Notice what Yeshua said during his ministry:
Truly, truly, I say to you, whoever believes has eternal life. John 6:47 ESV
The word "has" is the Greek word echo which is a present active indicative which means that the degree of contingency is zero, i.e., reality rather than hypothetical activity is in view. It means to possess. So, Yeshua is saying that "Whoever believes has (right now) eternal life. So, Yeshua is speaking this to Jews around A.D. 30 and He says that those who believe have eternal life.
Done deal! Redemption was finished at the Cross, and that settles it. Case closed. Let's pray. Well, wait a minute. Look at what Yeshua says in Luke 18.
And Peter said, "See, we have left our homes and followed you." And he said to them, "Truly, I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life." Luke 18:28-30 ESV
If you're paying attention, you notice that Yeshua tells them that whoever believes has at that time eternal life. But then Yeshua tells Peter that eternal life is a condition of the age to come. This sounds like a contradiction. Could it be? Are there contradictions in Scripture? No! What is the primary rule of hermeneutics?
The primary rule of Hermeneutics is called: The Analogy of Faith. This means that Scripture interprets Scripture. No part of Scripture can be interpreted in such a way as to render it in conflict with what is clearly taught elsewhere in Scripture.
So, which is it? Do they have eternal life or are they waiting for it? Yes!
Let's look at a few more texts to see if we can clear this up.
he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Yeshua the Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. Titus 3:5-7 ESV
"He saved us"—saved is in the aorist tense in the indicative mood which indicates past action. "The hope of eternal life"— Do you hope for things you have? I hope not.keep yourselves in the love of God, waiting for the mercy of our Lord Yeshua the Christ that leads to eternal life. Jude 1:21 ESVThe NIV makes this verse much clearer.
Keep yourselves in God's love as you wait for the mercy of our Lord Yeshua the Christ to bring you to eternal life. Jude 1:21 NIV"Waiting"—is the Greek verb prosdechomai, which means "to wait with great expectancy." Prosdechomai is used of things future in the sense of expecting and at the same time accepting. Earnestly expecting is the idea.
"The mercy of our Lord Yeshua the Christ"—he is talking about the Second Coming of Christ here, and he calls it "mercy." Mercy is usually used of Yahweh, and here it is used of Christ who is Yahweh. It is Yahweh's mercy, "to eternal life"—they are waiting anxiously for this eternal life, which means it was future to them. It would come to them at the Parousia of Christ.
People use these verses to argue against the inspiration of Scripture. These certainly sound like contradictions. Which is it? Did they have eternal life or were they waiting for it? People see this as a contradiction because they don't understand "the already, but not yet" of the New Testament period.
The "already but not yet" paradigm was developed by Princeton theologian Gerhardus Vos early in the 20th century. "Already, but not yet" refers to the concept of a pre-fulfillment of a future reality. It is used to speak of things that the first-century believers already had, but they waited for the consummation (not yet). Suppose that you are 18 when a rich relative dies and leaves you a large inheritance but you cannot have it until you turn 21. The inheritance is yours—already, but you can't spend any of it until you turn 21—not yet. The already, but not yet tension underlies the whole New Testament message.
Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Yeshua has made me his own. Philippians 3:12 ESVPaul is saying, "I don't have it yet." What is it that he doesn't have yet? The verb lambano (obtained) is transitive, but the object is not expressed. Is it the resurrection that he mentioned in verse 11 that he has not attained? Yes, the resurrection is included, but it is more than that. I think that what Paul is saying is that his justin had not yet been consummated. Paul was saying, "Not that I have already attained, or have already been justified." At the time of Paul's writing, righteousness was still a hope. Now, you might ask, "Didn't Paul and the New Testament saints already have the righteousness of God?" Yes, they did according to 2 Corinthians 5:21.
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2 Corinthians 5:21 ESVThey had righteousness but not in its consummated sense. The futuristic perspective of God's righteousness was clearly expressed by Paul.
For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. Galatians 5:5 ESVIf righteousness was already a fulfilled or completed event, Paul made a big mistake in making "righteousness" by faith a matter of hope. If righteousness was a present reality, why would Paul hope for it? This is the "already but not yet" of righteousness.
We see the same thing in respect to salvation.
For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, Ephesians 2:8 ESVThe Greek word translated "saved" here is sozo. It is in the perfect tense which gives it the meaning that something was done and completed in the past yet it continues to have present results. The Greek scholar, Kenneth S. Wuest, translated this verse as "For by grace have you been saved in time past completely, through faith, with the result that your salvation persists through present time; and this (salvation) is not from you as a source." This seems to be saying that their redemption is complete. Yet, later in the same chapter, Paul writes:
So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Yeshua himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit. Ephesians 2:19-22 ESVThe process was still occurring. They were "being built" for a dwelling place of God. But the clear blessing of the New Covenant was that God would dwell with His people.
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. Revelation 21:1-3 ESVThe New Jerusalem is the New Covenant according to Galatians 4:24-26, "For these are the two covenants … but the Jerusalem above is free." Paul tells the Ephesian believers that they are "being built" for a dwelling place of God. It was a process that was taking place but was at that time still unfulfilled. At that time Yahweh was not dwelling with them.
Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. Romans 5:9 ESVBut since we belong to the day, let us be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation. 1 Thessalonians 5:8 ESVAgain, you don't hope for what you have. Salvation was not a completed event in the lives of the first-century believers, but it was their hope. They looked forward to its soon arrival.
Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. Romans 13:11-12 ESVPaul equates their salvation with the "day" which was at hand, referring to the day of the Lord. The completion of redemptive history was at hand, and with it would come salvation.
Peter also states that their salvation was not yet complete.
who by God's power are being guarded through faith for a salvation ready to be revealed in the last time. 1 Peter 1:5 ESVWhen was Salvation ready to be revealed? In the last time, which would happen at the return of Christ.
They had eternal life but were waiting for eternal life, righteousness, salvation and redemption.
In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, Ephesians 1:7 ESVThis is the already of redemption. They had it but they also waited for it.
And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. Romans 8:23 ESVChrist died for man's sins in A.D. 30, but Paul says in Romans 8:23, "we wait eagerly for adoption as sons, the redemption of our bodies." Paul probably wrote Romans in A.D.55 or 56. So, 25 years after Christ died, Paul taught that they were still waiting for the redemption of the body. They were still waiting eagerly for their redemption—it was "not yet."
When Christ returned, he brought redemption. As long as the Old Covenant existed, the believers were not perfect and did not have access to God.
By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing (which is symbolic for the present age). According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation. Hebrews 9:8-10 ESVUnder the Old Covenant, they were never made perfect. And because they were not perfect, they could not enter God's presence. When Christ returned, all believers were made like Him.
Therefore, they had, but were waiting for, eternal life, righteousness, salvation, redemption and adoption.
For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" Romans 8:15 ESVto redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" So you are no longer a slave, but a son, and if a son, then an heir through God. Galatians 4:5-7 ESVThey had been adopted, but yet it was something that they hoped for.
And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. Romans 8:23 ESVAdoption was something that they eagerly waited for (not yet).
The New Testament teaches that they had, but were waiting for, eternal life, righteousness, salvation, redemption, adoption and sanctin.
To the church of God that is in Corinth, to those sanctified in Christ Yeshua, called to be saints together with all those who in every place call upon the name of our Lord Yeshua the Christ, both their Lord and ours: 1 Corinthians 1:2 ESVBelievers were sanctified in Christ, but they also waited for the completion of their sanctin.
Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Yeshua the Christ. He who calls you is faithful; he will surely do it. 1 Thessalonians 5:23-24 ESVSanctin was to be completed at the return of Christ.
David Briones who is a Professor at Westminster Theological Seminary writes this in an article on the "already but not yet."
For now, Christians live in a great theological tension: we already possess every spiritual blessing in Christ, but we do not experience the fullness of these blessings yet. In one sense, we are already adopted, redeemed, sanctified, and saved; in another, these experiences are not yet fully ours. Underneath this theological and practical tension are the two comings of Christ. In his first coming, he inaugurated the last days; in his second coming, he will complete them. In the meantime, we live for now in 'the overlap of the ages.'"
This is the typical view of the "already but not yet." Most modern writers believe that it still applies to us today. Dr. Michael S. Heiser, OT scholar and Christian author, continually tried to explain eschatology by using the "already but not yet." But it is my understanding that the "already but not yet" does not apply to us. In fact, it has not been applicable since A.D. 70 when the New Covenant was consummated.
The "already but not yet" only applied to those who lived from A.D. 30 to A.D. 70. This period of time is called the transition period. In order to correctly understand the New Testament, we must understand "The Transition Period." The Transition Period began on Pentecost in A.D. 30, and it ended at the destruction of the Jewish temple in A.D. 70. During the Transition Period, the church was growing from infancy to maturity. A spiritual house was being built for God to dwell in. This was a time of change and growth; it was a time of transformation from the Old to the New.
The Holy Spirit was given to first-century believers as a guarantee of their future redemption.
In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. Ephesians 1:13-14 ESVHoly Spirit is, "given as a pledge"—the word "pledge" is from the Greek arrhabon. Strong's says this word is of Hebrew origin; a pledge, that is, part of the purchase money or property given in advance as security for the rest—earnest.
and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. 2 Corinthians 1:22 ESVHere Paul uses the word "seal" and "guarantee" to indicate that Yahweh had "marked" them for security or preservation and had given a deposit of the Spirit. What the saints had in the transition period was the down payment, or pledge, of the perfection that was to come.
At the end of the transition period, the judgment, the resurrection and the second coming all took place. Another name for the transition period could be the "Christ Event" which was a forty-year period of transition from the Old to the New Cove…
When the day of Pentecost arrived, they were all together in one place. Acts 2:1 ESVI'm sure that you are all aware of what happened on Pentecost. This is the birth of the Church. How does Peter interpret what happened at Pentecost? He says,
But this is what was uttered through the prophet Joel: Acts 2:16 ESVPeter, under the inspiration of the Holy Spirit, proclaimed that Pentecost is the fulfillment of Joel's prophecy. Then he quoted Joel 2:28-32:
"'And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.' Acts 2:17-21 ESVPlease notice that this is one prophecy of one event that encompassed the pouring out of the Spirit and the pouring out of wrath. This is a prophecy of "The Christ event." This "Christ Event" encompasses the Cross, Pentecost, the Resurrection, the Judgment, and the Parousia. Please notice that Joel's prophecy covers from Pentecost to the Day of Atonement. It covers a 40-year period that was equal to a generation.
We see this same idea of an event that takes place over a period of time in Matthew 3.
In those days John the Baptist came preaching in the wilderness of Judea, "Repent, for the kingdom of heaven is at hand." Matthew 3:1-2 ESVWhat I want you to see is that John's message also covered a forty-year period. John announced in verse 2 that the kingdom of heaven was at hand, meaning it was very near—this is a reference to Pentecost. But John's message also involved judgment.
Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire. Matthew 3:10 ESVIn order for the kingdom to be consummated (which would happen forty years later) there had to be a time of judgment. This is the Day of Atonement that happened at the end of the forty years.
The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus; it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God. Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart, "Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you." Isaiah 35:1-4 ESVWe see here two comings. He will come with vengeance and save you. In order for the kingdom to be consummated there must be a time of judgment.
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD's favor, and the day of vengeance of our God; to comfort all who mourn; Isaiah 61:1-2 ESVWho is this who comes from Edom, in crimsoned garments from Bozrah, he who is splendid in his apparel, marching in the greatness of his strength? "It is I, speaking in righteousness, mighty to save." Why is your apparel red, and your garments like his who treads in the winepress? "I have trodden the winepress alone, and from the peoples no one was with me; I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel. For the day of vengeance was in my heart, and my year of redemption had come. Isaiah 63:1-4 ESVRedemption came when judgment fell. Malachi, the last prophet in Israel until the time of John the Baptist, prophesied of judgment and burning.
"For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the LORD of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall. Malachi 4:1-2 ESVIn these passages, it is hard to miss the emphasis on judgment.
The Jews of John's day knew these prophecies from the Tanakh. They understood that before the kingdom would be consummated, God's judgment would fall on unbelievers, and they would be rooted out of the kingdom as the Messiah established His rule and reign.
John places an emphasis on fire again in verses 11 and 12. In those verses there is a reference to the coming destruction.
"I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire." Matthew 3:11-12 ESVHere John refers to the Christ Event. It begins with Pentecost—the baptizing with the Holy Spirit, and ends with fire—the destruction of Jerusalem. A.D. 30, then, began the Christ event, but it was not completed until judgment fell forty years later in A.D. 70.
If you examine the Scriptures concerning the second coming of Christ, you will find that it uses Yom Kippur/Day of Atonement terminology. The day of Atonement speaks of the return of Christ, and the consummation of redemption. The destruction of Jerusalem, the second coming of Christ, and the fulness of redemption were synonymous events.
They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled. Luke 21:24 ESVNow when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near." Luke 21:28 ESVRedemption was complete at the fall of Jerusalem.
Another term for the Day of Atonement is "face to face," because on that day the priest could be in Yahweh's presence (Leviticus 16:20). Face to face is an idiom for the Day of Atonement. It was on the Day of Atonement that the High Priest had to go behind the veil of the Temple. At that moment, the nation had to hold its breath, because its fate depended upon Yahweh's accepting the sacrifice. At that point, the High Priest was "face to face with the mercy seat of Yahweh."
This "face to face" terminology was used by Paul.
For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away. When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known. 1 Corinthians 13:9-12 ESV"The Perfect" here is a reference to the consummation of the New Covenant at the return of Christ. Face to face is to be in the presence of Yahweh, which happened on Yom Kippur.
So, to answer our initial question, "When did redemption happen?" The Cross or the Parousia? The answer is Yes! Redemption came at the cross, but completion came 40 years later when judgment fell on Jerusalem. The Christ event was a forty-year second exodus.
Believers, we are no longer living in the "already but not yet" of the transition period. We are living in the New Covenant age in which righteousness dwells. We are not living in the age of "hope"; we are living in the age of "have." The righteousness of Christ is ours, eternal life is ours, and immortality is ours.