The Atonement & the Cross¶
We've crafted an unofficial, source-cited, non-commercial index of Dr. R.C. Sproul's publicly available teachings, weighted by how many independent sources corroborate each point. The content is authored by Dr. R.C. Sproul and published by Ligonier Ministries (a few items are third-party YouTube re-uploads); see the Methodology & Rights page for more info. Quotations are brief, linked to their source, and reproduced for study under Ligonier's Copyright Policy (ligonier.org/copyright-policy). This site is humbly offered for personal use only, out of love and respect, and is not affiliated with or endorsed by Ligonier Ministries or St. Andrew's Chapel.
804 positions — 58 corroborated across multiple sources.
Well-attested positions¶
Independently stated in two or more of his messages.
The idea of atonement is that Christ serves as our substitute, accepting God's wrath instead of us.
The idea of the atonement of Christ is that Christ stands as our substitute. Instead of God pouring out His wrath upon our sin, He provides a lamb of His own, and He will accept the life of the substitute, the Lamb of God, which certainly is also prefigured in the Passover.
Corroborated across 5 sources: The Covenant of Works (Ligonier article) · Jesus Christ: The Lamb of God (Ligonier article) · R.C. Sproul @ 4:01 · The Lamb of God (Ligonier) · The Atonement (Ligonier)
The love of complacency is a special love reserved for God's Son and those adopted into His family, and applying it universally is blasphemous.
However, when the Scriptures indicate the love of complacency, it is that special love that God has for His Son and all of those who are in His Son and who are adopted into His family. If we talk about the love of God in terms of the love of complacency, and we talk about it universally, that’s blasphemy. Because God does not love the whole world with the love of complacency.
Corroborated across 3 sources: Abundant Love (Ligonier article) · R.C. Sproul @ 4:17 · Is it biblical to say God "loves you" to believers and nonbelievers alike? (Ligonier Q&A)
The cross demonstrates God maintaining His justice and righteousness while simultaneously pouring out grace.
so that in the work of the Cross we see the clearest example in all of scripture of God's maintaining his own righteousness his own Justice and at the very same time pouring out the riches of his grace in our behalf Christ has paid the price for us
Corroborated across 3 sources: Who Was Anselm? (Ligonier article) · What Is Sin? (Ligonier article) · R.C. Sproul @ 4:58
Although the Son is equal to the Father in power, glory, and being, there is a subordination of the Son to the Father in the economy of redemption.
So even though the Father and the Son are equal in power, glory, and being, and even though there is no eternal subordination within the ontological Trinity, nevertheless there is a subordination of the Son to the Father in the economy of redemption.
Corroborated across 3 sources: The Holy Spirit in Regeneration (Ligonier article) · What's the Difference between the Ontological and the Economic Trinity? (Ligonier article) · The Son of the Father (Ligonier)
The cross of Christ is where the polar opposites of exaltation and humiliation merge and are reconciled, resulting in our shame being replaced by His glory.
One of the most magnificent glories of God’s revealed truth and most poignant ironies is that in the cross of Christ these two polar opposites merge and are reconciled. In His humiliation, we find our exaltation. Our shame is replaced by His glory.
Corroborated across 3 sources: Humiliation to Exaltation (Ligonier article) · Humiliation to Exaltation (Ligonier article) · If It Is of God (Ligonier)
Pilate's final statement, 'I find no guilt in him,' was a truthful declaration.
And when he had said this, he went out again to the Jews and he said to them, 'I find no guilt in him.'
Corroborated across 3 sources: The Midnight Trial (Ligonier article) · R.C. Sproul @ 42:52 · Jesus on Trial (Ligonier)
God's initial act of redemption for fallen humanity was to clothe them, covering their embarrassment and sin.
Let me ask you this, what was the first act of redemption that God ever did for fallen man? He clothed them. He didn't say, "Look, if you feel embarrassed because you're naked, because you sinned, too bad! The bed you make is the bed you sleep in, you're going to have to go like Cain and wander all over the world, naked and embarrassed." And then God takes away the fig leaves and exposes them and makes them live in perpetual humiliation. No. The Lord God made clothes to cover the nakedness of His sinful people. He covered their embarrassment. This was indeed a cover up, not a cover up in a wicked sense, but in a merciful sense. He clothed His naked people. That is the gospel.
Corroborated across 3 sources: R.C. Sproul @ 9:11 · R.C. Sproul @ 15:25 · Abraham Justified Before Circumcision (Ligonier)
God's purpose is comprehensive, encompassing even seemingly negative events like bondage and suffering, for the ultimate good of His people.
God planned the bondage of Israel. He planned the exodus from Egypt just as much as He planned the betrayal of Joseph, his imprisonment, and his demonstration that all of the afflictions and suffering that Joseph endured were working together not only for Joseph’s good but for Israel’s good, for the good of all the saints of all the ages.
Corroborated across 3 sources: R.C. Sproul @ 34:12 · From Suffering to Glory (Part 1) (Ligonier) · From Suffering to Glory (Part 2) (Ligonier)
True righteousness requires giving up all claims to personal merit and accepting the righteousness provided by Christ.
The Pharisees and scribes did not realize that they had to give up any claim to merit, to give up all boasting, and to say: “Nothing in my hand I bring, simply to the cross I cling. I have no righteousness to offer, God, save the righteousness that has been won for me by Your Son.”
Corroborated across 3 sources: Abraham Justified by Faith (Ligonier) · Present Condition of Israel (Ligonier) · What is imputed righteousness? (Ligonier Q&A)
Feelings of sadness, anger, or bitterness in response to personal attacks are signs of fallen humanity, not the Holy Spirit.
Yet while it is true that it is part of our human nature to respond to personal attacks with sadness, anger, or bitterness, these feelings are part of our fallen humanity. They are not fruits of the Holy Spirit.
Corroborated across 2 sources: A Charitable Reaction (Ligonier article) · How Should Christians Respond to Attacks and Insults? (Ligonier article)
While entrance into heaven depends on Christ's merit, rewards within heaven are dispensed based on the amount of good works performed.
God tells us that entrance into heaven will be only on the basis of the merit of Christ, but once we get to heaven, rewards will be dispensed according to works.
Corroborated across 2 sources: Are There Degrees of Sin? (Ligonier article) · Can you repent at the moment of death and still have the same salvation as someone who's been a Christian for many years? (Ligonier Q&A)
Limited atonement means that Christ's atonement was definite, not merely making salvation possible.
It means definite atonement—that is, the atonement of Christ was not just to make salvation possible, because then it would be theoretically possible that Christ could have died and never seen the travail of His soul and been satisfied.
Corroborated across 2 sources: Biblical Scholasticism (Ligonier article) · Christ in Our Place (Ligonier)
The benefits of the atonement are restricted only to those who believe, and Jesus died specifically for believers.
The condition is set forth that to receive the benefits of the cross, one must put his trust in Christ. In the very least, we have to say that the atonement is limited to believers. Jesus does not die for everyone indiscriminately; He dies for believers.
Corroborated across 2 sources: Biblical Scholasticism (Ligonier article) · Israel Rejects the Gospel (Ligonier)
The Son willingly participated in the covenant of redemption, temporarily laying aside His glory for the sake of salvation.
Rather, He willingly “made Himself of no reputation.” The Father did not strip the Son of His eternal glory but the Son agreed to lay it aside temporarily for the sake of our salvation.
Corroborated across 2 sources: The Blueprint of Redemption (Ligonier article) · What Is the Covenant of Redemption? (Ligonier article)
Jesus is the champion of peace between God and man, achieved through atonement.
but more importantly because He is the champion of peace between God and man. He is our peace because He made atonement by the shedding of His blood and removed the distance that once separated us from God (see Eph. 2:16).
Corroborated across 2 sources: Breaking Down the Dividing Wall (Ligonier article) · Peace Beyond Barriers: How Christ Builds His Church (Ligonier article)
Following Christ involves enduring suffering, which is part of God's total plan to redeem the world.
Because of Christ, our suffering is not useless. It is part of the total plan of God, who has chosen to redeem the world through the pathway of suffering.
Corroborated across 2 sources: In Christ Our Suffering Is Not in Vain (Ligonier article) · R.C. Sproul @ 3:22
Sanctification is the process where God completes the work of salvation that He initiates.
There is also the category of sanctification, which says God always finishes the work of salvation that He starts: “He who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6).
Corroborated across 2 sources: The Comfort of Jesus’ Prayers (Ligonier article) · Dead to Sin, Alive to God (Part 1) (Ligonier)
Sin is attractive because it provides temporary pleasure and thrills, but it cannot produce the deep, lasting happiness described in Scripture.
It can produce pleasure, but there is a difference between pleasure and happiness. That’s why we sin, because that’s why sin is attractive. It is pleasurable. It gives us our thrills. It’s fun for a season. But if we look at the long-run effects and consequences, it cannot produce the depth dimension of what the Scriptures call happiness, and we all know it.
Corroborated across 2 sources: Confusing Pleasure and Joy (Ligonier article) · R.C. Sproul @ 0:00
Jesus' cry, 'My God, My God, why have You forsaken Me?' was a genuine cry of being forsaken by the Father, not merely a recitation of poetry or an act of disillusionment.
But that misses all the indications—Jesus’ executioners, the place of His execution, the manner of His execution, the darkness that fell—that so clearly tell us that Jesus cried out to His Father because He actually had been forsaken.
Corroborated across 2 sources: The Crucifixion and Old Testament Prophecy (Ligonier article) · Jesus at Gethsemane (Ligonier)
The necessity of atonement is rooted in the character of God, specifically His justice, righteousness, and holiness.
Context: The quote is slightly misleading as it is used to set up the argument for satisfaction, but the core claim is supported by the following sentence.
The grounds and the necessity for Christ offering payment and satisfaction for our sins is to be found in the character of God Himself. The reason an atonement was necessary, dear friends, is because God is just, God is righteous, and God is holy.
Corroborated across 2 sources: Why the God-Man? (Ligonier article) · The Atonement (Ligonier)
The ultimate purpose of the Christian life is to give glory and honor to God for everything experienced.
The shepherds left doing two things: praising God and glorifying Him for everything they heard and seen. That’s the lot of the Christian, to give glory and honor, dominion and power and praise.
Corroborated across 2 sources: For the Glory of God (Ligonier article) · The Birth of Jesus (Ligonier)
Sexual pleasure is viewed as a necessary component of human happiness and fulfillment, leading to moral relativism.
The human sex drive is now liberated from all forms of oppression that would deny us our inalienable right to pleasure, and sexual pleasure—however we define it for ourselves—is seen as necessary to human happiness and fulfillment. The fruit and fuel of the sexual revolution is widespread moral relativism.
Corroborated across 2 sources: What Is Hedonism? (Ligonier article) · The Revolution That Enslaves (Ligonier article)
Hedonism is a philosophy that determines goodness by the feeling that the avoidance of pain and the pursuit of pleasure are good.
Hedonism makes a value judgment by saying that the avoidance of pain and the pursuit of pleasure are good. At the same time, it produces a system of ethics which, in turn, produces a certain behavioral pattern of morality.
Corroborated across 2 sources: What Is Hedonism? (Ligonier article) · The Parable of the Rich Fool (Ligonier)
While all happiness is pleasurable, not all pleasure results in happiness, which is a lasting, enduring state of joy.
We can state it this way: All happiness is pleasurable, but not all pleasure yields happiness. Pleasure and happiness are closely linked. But happiness is a particular type of pleasure. It endures.
Corroborated across 2 sources: What Is Hedonism? (Ligonier article) · The Secret to a Happy Life (Ligonier article)
Although Jesus' death was ignominious, His burial was an honor, demonstrating that God would not allow His holy one to see corruption.
His death was ignominious, but His burial was one that was a great honor in ancient terms. His body was adorned with the sweetest spices and most costly perfumes, and He was given the burial plot of honor. Therefore, God, in the midst of the suffering of His obedient servant, would not allow His holy One to see corruption.
Corroborated across 2 sources: Humiliation to Exaltation (Ligonier article) · Humiliation to Exaltation (Ligonier article)
The ultimate goal of the Christian life is righteousness, which is the pursuit of being a righteous person.
The goal of the Christian life, beloved, is righteousness. That is what we are supposed to be seeking. That is what we are supposed to be striving for—to be righteous people.
Corroborated across 2 sources: The Meaning of God’s Will (Ligonier article) · Do Not Cause Another To Stumble (Ligonier)
God had a plan of redemption from all eternity, which included the understanding of the Trinity and the work of redemption.
So from all eternity, God has had a plan of redemption. And that plan of redemption included within it God’s understanding of his triune character and of the work of redemption that would be carried out among all three members of the Godhead.
Corroborated across 2 sources: The Mission of the Church Is Eternal (Ligonier article) · R.C. Sproul @ 5:28
The scapegoat ritual symbolized the transfer of the nation's sins to a designated individual who was then driven away from God's presence.
The priest also took the scapegoat and placed his hands on it, symbolizing the transfer of the sins of the nation to the back of the goat. Immediately the scapegoat was driven outside the camp into the wilderness, that barren place of remote desolation—to the outer darkness away from any proximity to the presence of God.
Corroborated across 2 sources: Obscene, yet Beautiful (Ligonier article) · The Ministry of John the Baptist (Ligonier)
The cross of Christ is the most obscene thing in human history because it compacted the ugliness of sin onto Jesus through imputation.
Certainly there's nothing in human history more obscene than the cross of Christ, for in that moment, all of the filthy ugliness of sin was compacted by imputation onto the back of Jesus of Nazareth.
Corroborated across 2 sources: Obscene, yet Beautiful (Ligonier article) · R.C. Sproul @ 19:38
When Christ was on the cross, the sin of the world was imputed to Him, making Him the incarnation of sin.
The moment that He was on the cross, the sin of the world was imputed to Him as it was to the scapegoat. The obscenity of the murderer, the obscenity of the prostitute, the obscenity of the kidnapper, the obscenity of the slanderer, the obscenity of all those sins, as they violate people in this world, were at one moment focused on one man.
Corroborated across 2 sources: Obscene, yet Beautiful (Ligonier article) · Free from Indwelling Sin (Ligonier)
On the cross, the Father's justice was satisfied, and the Lamb of God removed our sins by being cursed.
When on the cross, not only was the Father’s justice satisfied by the atoning work of the Son, but in bearing our sins the Lamb of God removed our sins from us as far as the east is from the west. He did it by being cursed.
Corroborated across 2 sources: Jesus Became a Curse for Us (Ligonier article) · Righteousness Revealed (Ligonier)
Christianity uniquely addresses the problem of sin by providing an escape from its consequences through the perfect sacrifice of Jesus Christ, which makes believers righteous in God's eyes.
Christianity alone deals head-on with the reality of sin by providing an escape from its consequences. The Christian solution to the problem of sin is a radical departure from what other religions provide, for it is centered in the person and work of Jesus Christ. Through His perfect sacrifice, which has the efficacy of blotting out believers’ sins, we have become righteous in God’s eyes.
Corroborated across 2 sources: The Meaning of Man’s Will (Ligonier article) · Free from Indwelling Sin (Ligonier)
He prefers the term definite redemption or definite atonement, arguing that it communicates God's design to save only the elect.
I rather speak of definite redemption or definite atonement , which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.
Corroborated across 2 sources: TULIP and Reformed Theology: Limited Atonement (Ligonier article) · R.C. Sproul @ 0:13
The complete elimination of sin is not achieved in this life but awaits glorification in heaven.
And even that change does not instantly vanquish sin. The complete elimination of sin awaits our glorification in heaven.
Corroborated across 2 sources: TULIP and Reformed Theology: Total Depravity (Ligonier article) · R.C. Sproul @ 22:05
The sacrifice of Jesus Christ on the cross fulfilled the promise made to Abraham regarding the provision of a sacrifice.
Two thousand years later, on this same mountain, God took His Son, His only Son, the Son whom He loved—Jesus. And He took him to that same mountain, and He fastened him to a vertical altar of sacrifice.
Corroborated across 2 sources: What Do Expiation and Propitiation Mean? (Ligonier article) · R.C. Sproul @ 47:15
Jesus' sacrifice was not a ransom paid to Satan, but a propitiation to satisfy God's justice.
Jesus didn’t pay a ransom to Satan; He crushed Satan’s head. The ransom was paid to the Father. The ransom was paid to God. Christ gave Himself as a propitiation to satisfy the demands of God’s justice
Corroborated across 2 sources: Is God’s Love Unconditional? (Ligonier article) · Kingdom Climbers (Ligonier)
The righteousness that justifies is not the believer's own, but rather the righteousness of Christ.
But the good news of the Gospel is that God justifies the ungodly freely by giving to all who believe a righteousness that is properly speaking not their own. It is somebody else's righteousness. It is the righteousness of Christ that alone meets the test of the standard of God's perfect judgment.
Corroborated across 2 sources: The Very Heart of the Reformation (Ligonier article) · R.C. Sproul @ 19:16
God desires a broken spirit and a contrite heart rather than physical sacrifices.
You do not delight in burnt offering, but the sacrifices of God are a broken spirit, a broken and contrite heart. These, O God, you will not despise.
Corroborated across 2 sources: What Does Repentance Look Like? (Ligonier article) · R.C. Sproul @ 11:32
Humans are justified freely by God's grace through the redemption found in Christ.
for all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.
Corroborated across 2 sources: What Is Grace? (Ligonier article) · Righteousness Revealed (Ligonier)
God does not grade on a curve; instead, all people will be judged according to His perfect standard of righteousness.
The bad news is God doesn’t grade on a curve. A lot of people think He will, but there is no curve. All people will be judged according to His perfect standard of righteousness. There is no sliding scale.
Corroborated across 2 sources: Why Did the Pharisees Hate Jesus? (Ligonier article) · R.C. Sproul @ 1:42
In the Old Testament, circumcision is merely a sign of redemption, not the conveyance of it, and similarly, baptism in the New Testament is a sign of cleansing, regeneration, and sanctification.
In the Old Testament, circumcision does not convey redemption; it's the sign of redemption. In the New Testament, baptism doesn't convey redemption, and it's a sign of many things. It is a sign of our cleansing. It is a sign of our regeneration. It is the sign of our sanctification.
Corroborated across 2 sources: R.C. Sproul @ 35:44 · Abraham Justified Before Circumcision (Ligonier)
The original purpose of capital punishment is not for vengeance or deterrence, but to maintain God's directive that every human life is sacred.
But the point of the original institution of capital punishment is not for deterrence, it's not even for vengeance. It's to maintain God's directive that every human life is sacred.
Corroborated across 2 sources: R.C. Sproul @ 0:00 · R.C. Sproul @ 0:00
The ultimate goal of the Christian life is righteousness, which should be the controlling motivation for all actions.
The goal of the Christian life is righteousness. That’s what we’re supposed to be seeking. Again, spirituality is only a means to the end of righteousness because unless our spirits are nourished and unless our spirits are fed, we’ll never bring forth the fruit of righteousness.
Corroborated across 2 sources: R.C. Sproul @ 0:00 · R.C. Sproul @ 0:48
A Christian is simultaneously righteous by Christ's imputation and still a sinner, which is the core meaning of the phrase 'simul justus et peccator.'
So, Luther is saying that a Christian is at the same time just and sinner. What does he mean? Well, he means by that that the way in which you are just and the way in which you are righteous is through the imputation of the righteousness of Christ.
Corroborated across 2 sources: R.C. Sproul @ 18:56 · R.C. Sproul @ 3:14
The ultimate goal of the Christian life is the beatific vision, which is the ability to look into the face of God.
The highest goal of the Christian, the thing for which we live and move and have our being, the greatest hope of the consummation of the Christian life is what we call the beatotific vision, the vizode day, the vision of God. to be able to look not at the face of Moses, but to look into the face of God himself.
Corroborated across 2 sources: R.C. Sproul @ 0:14 · R.C. Sproul @ 17:41
Christ experiences the curse and the full measure of divine wrath on the cross, when He is forsaken by the Father.
Because it's on the cross that Christ experiences the curse. It is on the cross that Christ is forsaken by the Father. And the full measure of divine wrath is poured out upon Him on the cross.
Corroborated across 2 sources: R.C. Sproul @ 18:43 · Jesus at Gethsemane (Ligonier)
God is never obligated to be merciful, and mercy is defined as a voluntary act, not a debt owed to humanity.
The minute you think that God owes you mercy a bell should go off in your brain that warns you and tells you that you're no longer thinking about mercy, for by definition mercy is voluntary. God is never obligated to be merciful to a rebellious creature. He doesn't owe you mercy.
Corroborated across 2 sources: R.C. Sproul @ 30:05 · R.C. Sproul @ 17:18
Following Jesus requires the disciple to be willing to accept the shame and death associated with the cross, which is a symbol of ignominy.
And so they all knew this idea of the cross, and Jesus said, “You want to follow me, then you might as well right now go pick up that crossbeam and you might as well carry it with you every day, because that symbol of ignominy, that symbol of death, that symbol of shame will be like a sign on your chest.
Corroborated across 2 sources: R.C. Sproul @ 2:17 · Taking Up the Cross (Ligonier)
Sproul asserts that God hates abortion on demand.
And hear this: if I know anything about the character of almighty God, whose person and work I have been studying for so many years, I know that God hates abortion on demand.
Corroborated across 2 sources: R.C. Sproul @ 0:46 · Mary's Visit to Elizabeth (Ligonier)
Justification is more than just forgiveness or the imputation of Christ's righteousness; it includes receiving peace that surpasses human understanding.
Our justification is not just about forgiveness. It is not just about the imputation of the righteousness of Christ. It is not just about escaping the judgment of divine wrath, though it includes all those things. But in our justification, we have peace, peace that passes all human understanding.
Corroborated across 2 sources: R.C. Sproul @ 24:16 · Faith Triumphs in Trouble (Part 2) (Ligonier)
The atonement of Christ is limited, applying only to those who believe, and specifically to the elect.
The atonement of Christ is made only for those who believe. In that sense, the efficacy of that atonement is limited. It is limited to believers. Jesus didn’t die for everybody. He died for believers. You can take it to the next step if you want; I do, without hesitation. He died for the elect.
Corroborated across 2 sources: R.C. Sproul @ 2:50 · The Angel & Zacharias (Part 3) (Ligonier)
If Christ died for every person who ever lived, it would lead to the conclusion of universalism, meaning nothing would be left for God to punish.
If Jesus on the cross died for every sin of every person who ever lived, made an atonement for every sin of every person who ever lived, how can you therefore resist the conclusion of universalism? If Jesus died for every sin of every person, there’s nothing left for God to punish. Everybody would be saved because every sin has already been atoned for.
Corroborated across 2 sources: R.C. Sproul @ 2:13 · The Angel & Zacharias (Part 3) (Ligonier)
Christ died to deal with the problem of guilt, which is the core concern of the Christian faith.
This is what Jesus died for to deal with that problem of guilt and when I say to you, “What do you do with your guilt?” I don’t want to just leave you, you know, wondering “well, what can I do with my guilt?”.
Corroborated across 2 sources: R.C. Sproul @ 17:22 · The Angel & Zacharias (Part 3) (Ligonier)
Christ's death, resurrection, and ascension are central to the believer's justification.
It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us. Do you hear the Apostle’s Creed in miniature in that one sentence? It is Christ who died. It is Christ who is raised for your justification. It is Christ who ascended to the right hand of God, where He was seated in the position of power, of cosmic authority.
Corroborated across 2 sources: God's Everlasting Love (Ligonier) · The Promise Granted Through Faith (Ligonier)
Christ's blood was established as the blood of a new covenant shed for the remission of sins.
He took the cup, and He changed the liturgy from the Passover, and He said, “This is now My blood, the blood of a new covenant, My blood which is shed for you for the remission of your sins.”
Corroborated across 2 sources: The Lord's Supper (Ligonier) · Transfiguration (Part 2) (Ligonier)
The word 'martyr' is linguistically connected to the root meaning of 'to bear witness,' reflecting the historical reality that bearing open witness to Christ often resulted in martyrdom.
The word martyr comes into the English language from the root of the verb in Greek, which means “to bear witness.” The connection between witness and martyr has been so strong throughout linguistic history because in the early church, to be an open witness to Christ before kings and rulers was, in many cases, to experience martyrdom.
Corroborated across 2 sources: The Beheading of John the Baptist (Part 1) (Ligonier) · Stephen on Trial (Ligonier)
Sinning against the Holy Ghost is unforgivable, while sinning against the Son of Man is forgivable.
You may sin against the Son of Man and be forgiven in this world and in the world to come, but if you sin against the Holy Ghost, if you blaspheme Him, there will be no forgiveness for you in this world or in the world to come.
Corroborated across 2 sources: The Unpardonable Sin (Ligonier) · Sons of Covenant (Ligonier)
Rejecting the Apostolic witness means rejecting the One who commissioned them as Apostles, making it impossible to separate Christ from the Apostles' teachings.
If you reject the Apostolic witness, you reject the One who commissioned them as Apostles. You cannot have it both ways. You cannot have Christ and not have Paul, just as you cannot embrace Paul without embracing the One who has granted Him that authority.
Corroborated across 2 sources: A New Apostle (Ligonier) · The Sending of the Twelve (Ligonier)
Further positions¶
Drawn from a single high-trust (official transcript) source.
Christianity emphasizes the cross and resurrection, which are essential articles of faith that Islam lacks.
Islam has no cross and no resurrection, articles of the faith that are of the essence of Christianity and of ultimate importance to the plan of the God of the Bible. Mohammed made no atonement for our sins when he died. And when he died, he stayed dead.
Source: A Rose Is a Rose (Ligonier article)
The brothers' jealousy was so profound that they conspired to kill Joseph, despite having been separated from him.
In verse 18 we read, “They saw him from afar, and before he came near to them they conspired against him to kill him.” Even though they had been removed from their brother, the raging jealousy had built up to such a degree that now they were conspiring with one another on how to kill Joseph. The hostility that had taken root in his brothers’ hearts was profound at this point.
Source: A Sin Concealed (Ligonier article)
The brothers demonstrated a profound hardness of heart by throwing Joseph into a pit and then calmly eating a meal.
This speaks volumes about the hardness of heart of Joseph’s brothers that they could throw him into a pit, exposing him to certain death, and then sit down and devour a meal.
Source: A Sin Concealed (Ligonier article)
The brothers displayed remarkable hypocrisy when they presented a coat that they knew was Joseph's, even though they had stripped it and dipped it in goat blood.
They are the ones who had stripped Joseph of his coat, dipped it in the blood of a goat, and presented the tunic that they knew very well was Joseph’s.
Source: A Sin Concealed (Ligonier article)
Joseph's experience of being betrayed and sold into slavery for twenty pieces of silver is compared to Jesus' betrayal by a disciple for thirty pieces of silver.
Joseph was betrayed and sold into slavery for twenty pieces of silver, just as Jesus was betrayed by one of His “brothers,” as it were, His disciple, into the hands of His enemies for thirty pieces of silver.
Source: A Sin Concealed (Ligonier article)
Jacob's grief over the death of Joseph was mixed with a sense of guilt because he had been the one who sent Joseph on a dangerous journey.
Most of his grief was over the death of his beloved son, but mixed with that grief was the knowledge that it had been his own idea to send his young son on this arduous journey and to put his life at risk.
Source: A Sin Concealed (Ligonier article)
The teaching that the Father suffered in the death of the Son on the cross is a heresy called Patripassianism.
We must not include in this comparison a heresy called Patripassianism, which teaches that the Father suffered in the death of the Son on the cross.
Source: A Sin Concealed (Ligonier article)
The term 'complacency' historically refers to a tranquil pleasure or satisfaction, not necessarily smugness.
The roots of this meaning of “complacency” are traced by the Oxford English Dictionary (vol. 3), where the primary meaning given is “the fact or state of being pleased with a thing or person; tranquil pleasure or satisfaction in something or some one.”
Source: Abundant Love (Ligonier article)
God's judgments upon evil are rooted in His righteousness, not in malice.
His judgments upon evil are rooted in His righteousness, not in some distorted malice in His character.
Source: Abundant Love (Ligonier article)
Beneficence is distinguished from benevolence by being an action, while benevolence is a disposition.
The difference between benevolence and beneficence is the difference between disposition and action. I may feel well-disposed toward someone, but my goodwill remains unknown until or unless I manifest it by some action.
Source: Abundant Love (Ligonier article)
The use of the double 'amen' in Jesus' preface is a Hebrew technique of repetition that emphasizes the importance of the words that follow.
We also notice that Jesus uses the Hebrew technique of repetition by saying not merely, "Amen, I say unto you," but "Amen, amen." This form of repetition underlines the importance of the words that are to follow.
Source: Amen (Ligonier article)
The Law was ultimately designed to make people aware of their need for a redeemer.
Ultimately the Law was designed to drive people to an awareness of their need for a redeemer.
Source: Ancient Promises (Ligonier article)
Jesus, as the Mediator in the New Testament, satisfied the demands of the curse and won the blessings promised in the covenant.
The establishment of curses and blessings set the foundation for the perfect ministry of Jesus, who, as our Mediator in the New Testament, satisfied the demands of the curse of our sin upon us and won for us, through His perfect obedience, the blessings promised in that covenant.
Source: Ancient Promises (Ligonier article)
Anselm viewed Christ's work on the cross as an act of propitiation that satisfied God's justice, not the Devil or human desires.
In his book Cur Deus Homo (Why the Godman?), he saw the work of Christ on the cross as an act of propitiation by which Jesus satisfied the demands of God’s justice. Neither the Devil nor human desires were satisfied, but God Himself.
Source: Who Was Anselm? (Ligonier article)
Suffering is a consequence of sin that has marred creation, but it is not limited to being a direct punishment for specific sins.
Suffering is here only because sin has marred an otherwise good creation. Of course, that doesn’t mean all suffering is tied to a particular sin or that we can draw a one-to-one correlation between the degree of a person’s sin and the degree of his suffering.
Source: Answering Evil (Ligonier article)
Christ has already triumphed over the powers of evil, and this victory will culminate in the renewal of all creation.
Over all creation stands the resurrected Christ—Christus Victor—who has triumphed over the powers of evil and will make all things new.
Source: Answering Evil (Ligonier article)
While sin deserves death, God deals with humanity according to grace, allowing life and redemption.
Yet God doesn’t deal with us always according to justice. He deals with us according to grace, He allows us to live, and He moves to bring about our redemption.
Source: Are There Degrees of Sin? (Ligonier article)
The speaker states that while sin deserves death, it cannot destroy the saving grace provided by the Holy Spirit.
Calvin said that all sins are mortal in that we deserve death from them but that no sin is mortal in the sense that it can destroy our saving grace.
Source: Are There Degrees of Sin? (Ligonier article)
God's justice requires that punishment and reward correspond proportionally to the severity of the sin or the virtue of the works.
If I commit twice as many sins as another person, justice demands that the punishment fits the crime. If I’ve been twice as virtuous as another person, justice demands that I get more of a reward.
Source: Are There Degrees of Sin? (Ligonier article)
The current Christian condition, existing after the atonement, resurrection, ascension, and Pentecost, is considered a greater situation than the one the disciples experienced during Jesus' physical presence.
As hard as it is to imagine, the condition that we enjoy right now on this side of the atonement, on this side of the resurrection, this side of the ascension, and this side of Pentecost is, redemptively speaking, a greater situation than that which the disciples enjoyed during their three-year tenure in the presence of the Lord Jesus.
Source: The Ascension (Ligonier article)
Pelagius argued that people born after the fall could achieve perfect righteousness without needing God's grace.
▷ A view Sproul explains or critiques — not his own position.
Pelagius insisted that people born after the fall of Adam and Eve retained the capacity to live lives of perfect righteousness unaided by the grace of God.
Source: The Battle for Grace Alone (Ligonier article)
The Reformers rejected the Catholic notion that the Lord's Supper involves a true sacrifice of Christ offered to God, viewing it as a violation of Christ's once-for-all offering on the cross.
In addition to this aspect of the controversy, the Reformation theologians also rejected Rome’s notion that in the Lord’s Supper a true sacrifice of Christ is offered to God. Catholicism says that though this sacrifice is not bloody, it nevertheless is a real sacrifice (the Council of Trent used the word sacrificium ). In this understanding, the Reformers saw a violation of the once-for-all offering of Christ on the cross.
Source: The Battle for the Table (Ligonier article)
Scripture teaches that suffering is temporary and finite, and the ultimate promise is a complete end to all pain for the redeemed.
When Scripture talks to us about the reality of suffering, it always reminds us that suffering is for a season. And the promise of God for the Christian is that there will not be an eternal, relentless experience of pain for the redeemed; rather, the promise is a complete end to all suffering.
Source: Bearing and Enduring (Ligonier article)
The New Testament does not suggest that suffering might happen, but rather that it is a certainty.
The New Testament doesn't say that suffering might occur—it says it's a certainty.
Source: Bearing and Enduring (Ligonier article)
God sent Christ not for the purpose of judgment, but for the purpose of redemption.
The purpose was not negative but positive; God didn't send the Son for the purpose of judgment, but rather for the purpose of redemption.
Source: The Biblical Basis for Missions (Ligonier article)
The speaker notes that limiting the atonement's efficacy by human response is a limit greater than those viewed by Reformed theology.
Sadly, this kind of limit puts a limit on the saving work of Christ far greater than any limit of the atonement viewed by Reformed theology.
Source: Biblical Scholasticism (Ligonier article)
The reconciliation Christ achieved was specifically between God and human beings, not between God and an angel or a beast.
It is important to note that for Christ to be our perfect Mediator, the incarnation was not a union between God and an angel, or between God and a brutish creature such as an elephant or a chimpanzee. The reconciliation that was needed was between God and human beings.
Source: Born of the Virgin Mary (Ligonier article)
For Christ to be a perfect Mediator, the reconciliation needed was specifically between God and human beings.
It is important to note that for Christ to be our perfect Mediator, the incarnation was not a union between God and an angel, or between God and a brutish creature such as an elephant or a chimpanzee. The reconciliation that was needed was between God and human beings.
Source: Born of the Virgin Mary (Ligonier article)
The new Adam (Christ) perfectly fulfilled the Law for us, winning the crown of redemption.
Like Adam, we failed to obey the Law, but the new Adam, our Mediator, has fulfilled the Law perfectly for us and won for us the crown of redemption.
Source: Born of the Virgin Mary (Ligonier article)
The mark of gentile Christians is not physical circumcision, but rather the spiritual status of uncircumcision.
The mark of gentile Christians is not circumcision but uncircumcision. They were once alienated from the commonwealth of Israel and strangers to the covenants of promise.
Source: Breaking Down the Dividing Wall (Ligonier article)
The peace Christ won is not only between us and God, but also between people, specifically ending the separation between Jews and Gentiles.
For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility
Source: Breaking Down the Dividing Wall (Ligonier article)
God offered a peace treaty to everyone who would put their trust in Christ, which was achieved when Jesus took on the wrath of the Father.
At that point, God offered a peace treaty to everyone who would put his trust in Christ.
Source: Breaking Down the Dividing Wall (Ligonier article)
God's concern for His glory and beauty has not ended even though Christ fulfilled the sacrificial system.
Since Christ fulfilled all of the aspects of the sacrificial system undertaken in the Old Testament tabernacle, does that mean that God’s concern for His glory and for His beauty has passed away? I think not.
Source: Building with Conviction (Ligonier article)
The suffering of God's people is part of the redemptive historical plan but does not add to Christ's merit or atone for sin.
This suffering will not add anything to Christ’s merit. Our suffering doesn’t atone for anybody’s sin, certainly not for our own, but God’s redemptive historical plan has to be finished, and that plan includes the afflictions of the people of God.
Source: Buried with Christ (Ligonier article)
Christ's accomplishment of redemption was objective and achieved centuries earlier, but its personal application to the individual soul is done by the Holy Spirit.
The accomplishment of all that was needed objectively for her redemption had been achieved by Christ centuries earlier. But the personal application to her soul, the subjective appropriation of the objective work of Christ, was done by the Holy Spirit.
Source: The Holy Spirit in Regeneration (Ligonier article)
Jesus highlighted the devotion of a poor widow who gave a small donation, contrasting it with the large donations of others.
Even though the woman gave only the equivalent of two pennies to the temple, she put in more than all the rest of the people who donated heavily to the treasury because in giving out of her own poverty, she gave out of her devotion to God.
Source: Caring for Widows (Ligonier article)
The merit of Jesus' suffering is infinite and sufficient to atone for every sin, meaning nothing can be added to His perfect obedience.
The merit of His atoning sacrifice is infinite. Nothing could possibly be added to His perfect obedience to make it even more perfect. Nothing can be more perfect than perfect.
Source: In Christ Our Suffering Is Not in Vain (Ligonier article)
While Christian suffering can benefit others and serve as a witness, it cannot atone for sins or add to Christ's merit.
But this participation adds nothing to Christ's merit. The sufferings of Christians may benefit other people, but they always fall short of atonement. I cannot atone for anyone's sins, not even for my own.
Source: In Christ Our Suffering Is Not in Vain (Ligonier article)
A person's redemption requires an external righteousness, which is found at the cross.
He needed to exchange that weighty sack of sin on his back for an alien righteousness acceptable in the sight of God. For the pilgrim there was only one place to find that righteousness, at the foot of the cross.
Source: The Weightiness of the Gospel (Ligonier article)
Salvation is achieved through the atoning work of Christ, which involves the exchange of sin and the imputation of Christ's righteousness.
It comes as a result of the atoning work of Christ and the exchange of our sin from our backs to His, as well as the cloak of His righteousness being transferred from His account to ours.
Source: The Weightiness of the Gospel (Ligonier article)
Clothed in Christ's righteousness through faith is an act of redemption, not an act of hypocrisy.
To wear the garments of Christ in faith is not an act of hypocrisy. It is an act of redemption.
Source: Is the Church Full of Hypocrites? (Ligonier article)
Justification means receiving the imputation of Christ’s righteousness through faith in Him alone, resulting in an everlasting peace with God.
There is the category of justification, which tells us that we have received the imputation of Christ’s righteousness through faith in Him alone and that we are at peace with God—not a cease-fire that can be broken at the slightest provocation, but an everlasting peace wherein the Lord never takes up arms against us again (Rom. 5:1).
Source: The Comfort of Jesus’ Prayers (Ligonier article)
The required answer for the chief end of man is to glorify God and to enjoy him forever.
The answer that we were required to learn and to recite was this: “Man’s chief end is to glorify God, and to enjoy him forever.”
Source: Confusing Pleasure and Joy (Ligonier article)
Conversion is fundamentally an experience of God's forgiveness, which restores joy.
My conversion was fundamentally an experience of the forgiveness of God. If there had been a fire hydrant where I was when I was saved, I would have jumped over it, because I experienced the difference between pleasure and joy.
Source: Confusing Pleasure and Joy (Ligonier article)
Christ's gift is the joy derived from the assurance that one's name is written in heaven.
He wants to give us joy, not power or success. His gift is the joy that comes from knowing that our names are written in heaven.
Source: Confusing Pleasure and Joy (Ligonier article)
Sin is fundamentally an internal motive representing inherent hostility toward God, rather than just an external action.
Rather, it represents an internal motive, a motive that is driven by an inherent hostility toward the God of the universe. It is rarely discussed in the church or in the world that the biblical description of human fallenness includes an indictment that we are by nature enemies of God.
Source: Cosmic Treason (Ligonier article)
The New Testament describes redemption in terms of reconciliation, which requires acknowledging the previous enmity that Jesus Christ overcomes.
It is because of this concept of enmity that the New Testament so often describes our redemption in terms of reconciliation. One of the necessary conditions for reconciliation is that there must be some previous enmity between at least two parties.
Source: Cosmic Treason (Ligonier article)
On the cross, Christ took the punishment and negative sanctions due to those who violated both the Mosaic law and the law of paradise.
In this sense, on the cross, Christ took upon Himself the negative sanctions of the old covenant. That is, He bore in His body the punishment due to those who violated not only the law of Moses, but also the law that was imposed in paradise.
Source: The Covenant of Works (Ligonier article)
The crucifixion fulfilled Old Testament prophecy in multiple specific ways, including the delivery to the gentiles, the location outside Jerusalem, the method of execution, and the darkness.
In the first instance, the Old Testament said that the Messiah would be delivered to the gentiles (“dogs” or “congregation of the wicked”) for judgment (Ps. 22:16). It just so happened in the course of history that Jesus was put on trial during a time of Roman occupation of Palestine.
Source: The Crucifixion and Old Testament Prophecy (Ligonier article)
The cross was the ultimate act of circumcision, symbolizing God cutting off Christ from His presence because He bore the sin of the world.
The cross was the supreme circumcision. When Jesus took the curse on Himself and so identified with our sin that He became a curse, God cut Him off, and justly so.
Source: The Crucifixion and Old Testament Prophecy (Ligonier article)
When Christ bore the sin of the world on the cross, the Father turned His back and cut Him off, causing Him to be forsaken.
God is too holy to look on iniquity, so when Christ hung on the cross, the Father, as it were, turned His back. He averted His face and He cut off His Son.
Source: The Crucifixion and Old Testament Prophecy (Ligonier article)
The entire purpose of the cross was for Jesus to bear our sins and endure the sanctions of the covenant, which required Him to be forsaken.
The whole point of the cross was for Jesus to bear our sins and bear the sanctions of the covenant. In order to do that, He had to be forsaken.
Source: The Crucifixion and Old Testament Prophecy (Ligonier article)
The view that God must satisfy justice, even when motivated by love, fails to recognize that God cannot negotiate His own righteousness.
Again, this view of the atonement fails to understand that God will never negotiate His own righteousness, even out of His desire to save sinners.
Source: Why the God-Man? (Ligonier article)
The atonement demonstrates that God's gracious love and commitment to His own righteousness and justice are simultaneously manifested.
In the atonement, we see that God both manifests His gracious love towards us and yet at the same time, manifests a commitment to His own righteousness and justice.
Source: Why the God-Man? (Ligonier article)
The atonement involves two aspects: propitiation, where Christ pays the penalty for sin, and expiation, where sins are removed or imputed to Christ.
The Bible explains the cross in terms of both propitiation and expiation, the twin accomplishments of Christ in our behalf. Propitiation refers specifically to Christ’s work of satisfaction of God’s righteousness. He pays the penalty for us that is due our sins. We are debtors who cannot possibly pay the moral debt that we have incurred by our offense against the righteousness of God, and God’s wrath is satisfied and propitiated by the perfect sacrifice that Christ makes on our behalf. But that’s only one aspect of the work. The second is expiation. In expiation, our sins are removed from us, remitted by having our sins transferred or imputed to Christ, who vicariously suffers in our stead.
Source: Why the God-Man? (Ligonier article)
While grief is a legitimate emotion, it must not lead to bitterness.
Grief is a legitimate emotion, at times even a virtue, but there must be no place in the soul for bitterness.
Source: The Dark Night of the Soul (Ligonier article)
Even when going through mourning, the low feeling must not escalate into hatred.
In like manner, we see that it is a good thing to go to the house of mourning, but even in mourning, that low feeling must not give way to hatred.
Source: The Dark Night of the Soul (Ligonier article)
The speaker regrets speaking insensitive words to his father at his death.
My guilt resides in the insensitive, nay, the stupid words I said to my father. I said the wrong thing, the juvenile thing for which death gave me no opportunity to say, “I’m sorry.”
Source: Death Is No Stranger (Ligonier article)
The speaker failed to recognize the spiritual significance of his father's final words.
He said, “Son, I have fought the good fight, I have finished the race, I have kept the faith.” He was quoting the Apostle Paul’s closing words to his beloved disciple Timothy. But I failed to recognize that fact.
Source: Death Is No Stranger (Ligonier article)
The fall of one disciple is viewed as final apostasy, while the fall of the other is not final because he is restored.
One disciple’s fall away from Christ is seen as a final and full work of apostasy, whereas the other disciple’s fall is not final and full because he is restored.
Source: The Difference Between Judas and Peter (Ligonier article)
Differences in the number of angels reported at the empty tomb are considered variations in perspective, not contradictions, because the core event (the presence of angels) is consistent.
If so, would it not be possible for one eyewitness to be more concerned about who wasn’t there—Jesus—than he was about the number of angels present, especially if one of them did not speak? The disciple could have said, “I went there, and I saw an angel, who said x, y, and z,” without mentioning the second angel because the presence of two angels wasn’t that significant to the disciple who was writing.
Source: Difference or Contradiction? (Ligonier article)
Independent accounts of the same event can accurately represent the truth without covering all the same details.
Two people can accurately represent the same event without covering all the same details. That’s the kind of thing we find in Scripture.
Source: Difference or Contradiction? (Ligonier article)
The church's concern for brokenness must extend beyond those whose brokenness was caused by death.
Obviously, the church’s concern must extend beyond those whose brokenness has been caused by death.
Source: Divorce (Ligonier article)
Brokenness is a wound that cannot be healed by time alone and requires divine healing, often administered through the church.
This is a wound that time does not have the capacity to heal. It requires the healing of God Himself, which He often ministers through His church.
Source: Divorce (Ligonier article)
Jesus highlighted the value of a small donation given out of personal devotion, contrasting it with large donations given to the church's budget.
Few pay attention to the poverty-stricken person who makes a tiny donation that’s insignificant to the budget’s bottom line. But Jesus noticed what everyone else overlooked. He told His hearers to look at the poor widow.
Source: Do You Care About the Widows? (Ligonier article)
The Pharisees pursued righteousness in a distorted manner, leading to self-righteousness.
The Pharisees were devoted to the quest for righteousness, but they ended up in a distorted pursuit of self-righteousness.
Source: Do You Hunger and Thirst for Righteousness? (Ligonier article)
Those who hunger and thirst for righteousness will be satisfied.
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied
Source: Do You Hunger and Thirst for Righteousness? (Ligonier article)
When the Bible speaks of God 'repenting,' it is using anthropomorphic language to mean that God removed the threat of judgment.
In using the concept of repentance here, the Bible is describing God, who is Spirit, in what theologians call “anthropomorphic” language. Obviously the Bible does not mean that God repented in the way we would repent; otherwise, we could rightly assume that God had sinned and therefore would need a savior Himself.
Source: Does Prayer Change God’s Mind? (Ligonier article)
Spirituality and piety are worthless unless they serve as means to the higher goal of righteousness.
Spirituality and piety are not ends in themselves. In fact they are worthless unless they are means to a higher goal. The goal must go beyond spirituality to righteousness.
Source: Don’t Confuse Spirituality with Righteousness (Ligonier article)
The aspiration for significance, if unchecked by godly ethics, can become a destructive will to power.
The aspiration to significance, if not checked by godly ethics, can easily transform itself into the Nietzschian will to power.
Source: Exceptional Mediocrity (Ligonier article)
The order of salvation is that the Father gives the believers to the Son, and this gift is not determined by the believer's response.
The order here is crucial. Jesus does not say that all who come to Him will then be given to Him by the Father. We do not determine by our response who will be the Father’s gift to the Son. Rather our response is determined by the prior election of God for us to come to the Son as gifts to Him.
Source: The Father’s Gift to the Son (Ligonier article)
All human beings are sinners and are therefore sentenced to death.
Every human being is a sinner and therefore has been sentenced to death.
Source: Fear and Uncertainty (Ligonier article)
For Christians, the penalty of sin has been paid by Christ, offering hope for life after death.
For Christians, the penalty has been paid by Christ.
Source: Fear and Uncertainty (Ligonier article)
The doctrines affirmed by all Christians, such as the Trinity and the atonement of Christ, are central to Calvinism and Reformed theology.
That is to say, those creeds contain common articles of faith shared by all denominations that embrace orthodox Christianity, doctrines such as the Trinity and the atonement of Christ. The doctrines affirmed by all Christians are at the heart and core of Calvinism. Calvinism does not depart on a search for a new theology and reject the common base of theology that the whole church shares.
Source: The Fine Points of Calvinism (Ligonier article)
The crucifixion was an ultimate obscenity because it involved the Father imputing every sin of humanity to Jesus.
If there ever was an obscenity that violates contemporary community standards, it was Jesus on the cross. After he became the scapegoat and the Father had imputed to him every sin of every one of his people, the most intense, dense concentration of evil ever experienced on this planet was exhibited. Jesus was the ultimate obscenity.
Source: Forsaken: Jesus Became A Curse (Ligonier article)
Human beings are redeemed not because of their own worthiness, but because of the worthiness of Christ.
Ultimately, we’re redeemed not because of our worthiness but because of the worthiness of Christ.
Source: God’s Good Pleasure in Election (Ligonier article)
Although Jesus initially did not want to go to the cross, he was ultimately motivated to do the will of the Father.
All things being equal, Jesus did not want to go to the cross as He expressed in His agony in the Garden of Gethsemane. Yet at the same time, He had an overarching desire and motivation to do the will of His Father.
Source: God’s Will and Your Job (Ligonier article)
The biblical goal for humanity is the redemption of the self, not its annihilation or disintegration.
From a biblical perspective the goal of the individual is not the annihilation or the disintegration of the self, but the redemption of the self.
Source: God’s Will in Marriage (Ligonier article)
Unconverted people do not genuinely seek God, but rather seek only the benefits that God can provide, such as meaning and relief from guilt.
What Aquinas observed was that people who are unconverted seek the “benefits” that only God can give them, such as ultimate meaning and purpose in their lives, relief from guilt, the presence of joy and happiness, and things of this nature.
Source: Good Intentions Gone Bad (Ligonier article)
Jesus' grief was a genuine pain felt within Himself, resulting from the great evils of the world, not from His own shortcomings.
Rather, His experience of grief was a pain that He felt within Himself. To be sure, His pain was the result of His perception, not of His own shortcomings, but of the great evils that plague this world.
Source: A Grief Observed (Ligonier article)
The speaker's personal grief experiences include the death of his father and the loss of his friend Jim Boice.
The first and most painful was the grief associated with the death of my father when I was seventeen years old. This was the man who, humanly speaking, was the anchor of my soul, the rock of stability in our home and in my life.
Source: A Grief Observed (Ligonier article)
The most profound source of grief is seeing the gospel compromised within the church, rather than the wickedness of non-believers.
In my own heart, however, I know that nothing grieves me more than to see the gospel compromised in the church. It’s not the wickedness of the pagan that breaks my heart. It’s the compromise of the Christian that grieves my soul.
Source: A Grief Observed (Ligonier article)
When objective guilt is addressed and subjective guilt feelings dissipate, the result is great joy.
When our objective guilt is treated and the subjective guilt feelings go away, we feel great joy.
Source: Guilt Leading to Joy (Ligonier article)
Death, in the Judeo-Christian view, entered the world as a judgment on sin, and the original sanction was not completely rescinded.
In the Judeo-Christian view of nature, death entered the world as a judgment on sin. The Creator decreed that sin was a capital offense: “In the day that you eat of it you shall surely die” (Gen. 2:17) was the original warning.
Source: The Certainty of the Resurrection (Ligonier article)
Jesus' resurrection served to vindicate His perfect sinlessness, which was accomplished after the price for sin was paid.
He was punished for the sin imputed to Him, but once the price was paid and the imputation was lifted from His back, death lost its power. In death, an atonement was made; in resurrection, the perfect sinlessness of Jesus was vindicated.
Source: The Certainty of the Resurrection (Ligonier article)
The Epicureans sought a balanced enjoyment of pleasure and pain, believing that moderation was key to avoiding negative consequences.
Recognizing the price paid for pleasure, the Epicureans tried to create a more balanced enjoyment of pleasure and pain.
Source: What Is Hedonism? (Ligonier article)
Punishment implies pain, unlike mere annihilation.
Punishment implies pain. Mere annihilation, which some have lobbied for, involves no pain.
Source: What Is Hell? (Ligonier article)
For an event to be considered 'historic,' it must possess special significance and special impact on life.
To be historic it has to have special significance and special impact on life.
Source: An Historic Faith (Ligonier article)
God uses human wickedness and choices for redemptive purposes, working through secondary causes.
God used the work of Joseph’s brothers for redemptive purposes. That does not, however, excuse the brothers.
Source: How Can God Bring Good Out of Evil? (Ligonier article)
Providence ensures that all things, even bad events, are working toward a good end.
This does not mean that everything that happens is good in and of itself; but due to providence everything that happens is working toward our good.
Source: How Can God Bring Good Out of Evil? (Ligonier article)
Prayer is for God's glory and for the benefit of humanity, in that specific order.
Prayer, like everything else in the Christian life, is for God’s glory and for our benefit, in that order.
Source: If God Is Sovereign, Why Pray? (Ligonier article)
The instrumental cause is the means by which a change takes place.
To these four causes, we may add the idea of the instrumental cause, which is the means by which the change takes place.
Source: The Instrumental Cause of Justification (Ligonier article)
To be justified, one needs Christ's perfect righteousness and His atonement on the cross, as everything required by God has been fulfilled in Him.
We also need Christ in order to be justified. That is, in order to be justified, we need His perfect righteousness and His atonement on the cross. Everything that is required by God to meet His standard of righteousness and justice has been fulfilled objectively in and through the work of Christ.
Source: The Instrumental Cause of Justification (Ligonier article)
Believers should feel angry when the truth of God is maligned or when human beings are violated, as indifference in these situations is revealing.
When the truth of God is maligned and distorted, we should be angry about that. When human beings are violated, we should be angry about that. When we’re not angry about it, it reveals a profound indifference to sacred things.
Source: Is It OK to Be Angry? (Ligonier article)
The Scriptures affirm that it is appropriate for believers to grieve, as Jesus himself was known to be a man of sorrows.
Yet the Scriptures tell us that Jesus was a man of sorrows, acquainted with grief. He wept at the death of His friend Lazarus.
Source: Is It OK to Be Angry? (Ligonier article)
Anger is a legitimate human emotion, just like grief, but it must be managed carefully because it can easily lead to sin.
Grief is a legitimate human emotion. Special blessings are promised to those who mourn. Those emotions are fine, just as the emotion of anger is fine.
Source: Is It OK to Be Angry? (Ligonier article)
Peter demonstrated that even after confessing Jesus as the Messiah, he did not fully understand the implications of that title when Jesus spoke of his suffering and death.
One minute Peter affirmed that Jesus was the Messiah, but the next minute he revealed that he didn’t really understand all that it meant for Jesus to be the Messiah.
Source: Jesus Christ: The Lamb of God (Ligonier article)
For Christ to qualify as Redeemer, it was necessary for Him to live a life of perfect obedience, not just die on the cross.
In order for Him to qualify as our Redeemer, it was not enough for Him simply to go to the cross and be crucified. If Jesus had only paid for our sins, He would have succeeded only in taking us back to square one. We would no longer be guilty, but we still would have absolutely no righteousness to bring before God.
Source: Jesus' Death Wasn't Enough (Ligonier article)
Christ's work must be viewed holistically, encompassing both His life and His death, to show a complete salvation.
It is important, then, that we not minimize the work of Christ throughout His life by focusing too narrowly on the work of Christ in His death. Thus, my purpose in my new book, The Work of Christ , is to give a brief overview of Christ's sojourn in this world, looking at the major events of both His life and His death to show that He fulfilled a lifelong mission.
Source: Jesus' Death Wasn't Enough (Ligonier article)
Christ had to live a sinless life of obedience to acquire merit, which was necessary for His atonement to have any value.
Jesus had to live a life of obedience before His death could mean anything. He had to acquire, if you will, merit at the bar of justice. Without His life of sinless obedience, Jesus' atonement would have had no value at all.
Source: Jesus Not Only Died for Us, He Lived for Us (Ligonier article)
Jesus' work on the cross is understood as the substitutionary atonement, meaning He died for the sins of others, not for His own.
For this reason, we sometimes speak of Jesus’ work on the cross as the substitutionary atonement of Christ, which means that when He offered an atonement, it was not to satisfy God’s justice for His own sins, but for the sins of others.
Source: Jesus, Our Substitute (Ligonier article)
Jesus' mission was to act as a substitute and vicarious sacrifice for humanity.
That’s the point Jesus was making here to John, because Jesus’ mission was to be the substitute, the vicarious sacrifice offered to God.
Source: Jesus, Our Substitute (Ligonier article)
Jesus maintained the care of those given to Him by the Father, noting that none of them were lost except the son of perdition.
Those whom You gave Me I have kept; and none of them is lost except the son of perdition
Source: Jesus’ Prayers (Ligonier article)
God provided a Mediator to receive deserved judgment and grant necessary righteousness.
Why did God, in His grace, give to us a Mediator to stand in our place, to receive the judgment we deserve, and to give to us the righteousness we desperately need?
Source: Jesus: The Only Savior (Ligonier article)
Those who die in faith are linked to the atoning work of Christ and receive the benefits of His ministry, while those who die in sin are in a state of impenitence.
The Bible speaks of two ways in which people die. There are those who die in faith and, because of that faith, are linked to the atoning work of Christ and receive the benefits of His atoning work, including entrance into His kingdom. The other way that the Bible speaks of dying is dying in sin.
Source: Justification by Death? (Ligonier article)
Humans, by nature, tend to try and pay for their own redemption rather than relying on Christ's cross and grace.
Instead of clinging to the cross and coming with nothing in our hands, it is our nature as fallen creatures to try to bring something in our hands that will pay the price that needs to be paid for our redemption.
Source: Justification by Death? (Ligonier article)
The Bible presents joy as an imperative and an obligation for the Christian.
Over and over again in the pages of the New Testament, the idea of joy is communicated as an imperative, as an obligation.
Source: The Key to the Christian’s Joy (Ligonier article)
A Christian has a moral obligation, or duty, to be joyful, and the failure to do so can be a sin.
Based on the biblical teaching, I would go so far as to say that it is the Christian's duty, his moral obligation, to be joyful. That means that the failure of a Christian to be joyful is a sin, that unhappiness and a lack of joy are, in a certain way, manifestations of the flesh.
Source: The Key to the Christian’s Joy (Ligonier article)
Biblical joy is possible even when a person is experiencing mourning, suffering, or difficult circumstances.
The heart of the New Testament concept is this: a person can have biblical joy even when he is mourning, suffering, or undergoing difficult circumstances.
Source: The Key to the Christian’s Joy (Ligonier article)
Liberals rejected all supernatural aspects of Jesus' life, including the virgin birth, transfiguration, atonement, resurrection, and ascension.
Of particular concern for nineteenth-century liberals was their assault against the virgin birth. Not only was the virgin birth rejected, but every supernatural aspect of Jesus’ life, including the transfiguration, His atonement as a transcendent supernatural event, His resurrection, His ascension, and His return at the end of the age.
Source: The Liberal Agenda (Ligonier article)
The atonement Christ made on the cross was real and effectual, not merely hypothetical.
It wasn’t just a hypothetical atonement. It was an actual atonement. He didn’t offer a hypothetical expiation for the sins of His people; their sins were expiated. He didn’t give a hypothetical propitiation for our sins; He actually placated God’s wrath toward us.
Source: Does the Doctrine of Limited Atonement Undermine Evangelism? (Ligonier article)
The atonement is effective for those who are part of Christ's flock and believe in Him.
If you are of the flock of Christ, one of His lambs, then you can know with certainty that an atonement has been made for your sins. You may wonder how you can know you’re numbered among the elect.
Source: Does the Doctrine of Limited Atonement Undermine Evangelism? (Ligonier article)
Believing in Christ's death for redemption and trusting in it is sufficient to ensure the atonement was made for the individual.
If you put your trust in Christ’s death for your redemption and you believe on the Lord Jesus Christ, then you can be sure that the atonement was made for you.
Source: Does the Doctrine of Limited Atonement Undermine Evangelism? (Ligonier article)
God's plan for salvation is eternal and deliberate, not a later afterthought.
It is not an afterthought or an attempt to correct a mistake. Rather, from all eternity, God determined that He would redeem for Himself a people, and that which He determined to do was, in fact, accomplished in the work of Jesus Christ, His atonement on the cross.
Source: Does the Doctrine of Limited Atonement Undermine Evangelism? (Ligonier article)
Paul emphasizes that even great acts of sacrifice, such as giving away all possessions or even dying for the faith, are worthless without love.
If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.
Source: Love Beyond Performance: Why Virtue Without Love Is Worthless (Ligonier article)
Many seemingly virtuous acts can be motivated by self-interest rather than genuine love for God or others.
People who are not yet reconciled to God through Christ can display outward conformity to the law of God. That’s called civic virtue or civic righteousness.
Source: Love Beyond Performance: Why Virtue Without Love Is Worthless (Ligonier article)
Without love, even extraordinary acts or performances have no value whatsoever.
The point that we’re making, and that Paul is making, is that it’s possible to do these things and not have love. If that happens, these extraordinary acts of performance have no value whatsoever. They’re nothing.
Source: Love Beyond Performance: Why Virtue Without Love Is Worthless (Ligonier article)
Longsuffering includes kindness, meaning that one should be kind in response to the cause of suffering.
Longsuffering includes kindness, for we are to be kind in response to the cause of our suffering.
Source: Love That Is Patient and Kind (Ligonier article)
The word 'thelema' has a wide range of meanings, including what is desired, intended, chosen, or commanded.
The word thelema is rich in its diversity of meanings. It refers to what is agreeable, what is desired, what is intended, what is chosen, or what is commanded.
Source: The Meaning of God’s Will (Ligonier article)
Heaven will be illuminated by the glory of God and the Lamb, eliminating the need for sun, moon, or stars.
And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb"
Source: The Nature and Wonder of Heaven (Ligonier article)
Christ is not a means to improve other areas of life, but rather He is the ultimate end and goal of our lives.
Jesus is not a means to other ends—He is the end, the goal of our lives.
Source: No Shortcuts to Growth (Ligonier article)
God genuinely marks iniquity and manifests His wrath against it, contrary to common false hopes.
The reality is that God does mark iniquity, and He manifests His wrath against it.
Source: None Righteous (Ligonier article)
The meaning of the cross is best understood by God's interpretation found in the Epistles, specifically Paul's summary in Galatians 3:13.
However, we have not only the record of the events in the Scriptures, primarily in the Gospels, but we also have God’s interpretation of those events, primarily in the Epistles. In Galatians 3:13, Paul discusses the meaning of the cross, summarizing the entire teaching of the chapter in a single verse:
Source: Obscene, yet Beautiful (Ligonier article)
The scapegoat was symbolically cursed by being driven outside the camp into the wilderness, away from God's presence.
Immediately the scapegoat was driven outside the camp into the wilderness, that barren place of remote desolation—to the outer darkness away from any proximity to the presence of God. The scapegoat received the curse. He was cut off from the land of the living, cut off from the presence of God.
Source: Obscene, yet Beautiful (Ligonier article)
Jesus' death was a cosmic, atoning event that fulfilled the Old Testament provisions for divine judgment, specifically the curse associated with hanging on a tree.
All of these activities, when woven together, indicate the reenactment of the drama of the scapegoat who received the curse. Paul tells us that in the Deuteronomic law, the curse of God is on anyone who hangs from a tree, a curse not necessarily given to those who suffer death by stoning. Jesus hangs on a tree, fulfilling in minute detail all of the Old Testament provisions for the execution of divine judgment.
Source: Obscene, yet Beautiful (Ligonier article)
Jesus' death is not merely an illustration of love or courage, but a cosmic, atoning event that bears the curse of the law for humanity.
Rather, it is a cosmic event, an atoning death; it is a curse that is poured out on Christ for us.
Source: Obscene, yet Beautiful (Ligonier article)
Christ bore the full curse of God and the ugliness of human violence through imputation.
But by imputation, all of the ugliness of human violence was concentrated on His person. Once sin was concentrated on Jesus, God cursed Him.
Source: Obscene, yet Beautiful (Ligonier article)
The core point of the atonement is that God truly forsaked Christ, which is necessary for the curse to be applied.
God certainly did forsake Him. That is the whole point of the atonement. Without forsakenness, there is no curse.
Source: Obscene, yet Beautiful (Ligonier article)
During the crucifixion, Christ was cut off from the Father, experiencing a profound separation.
The intimacy of the pros relationship that Jesus experienced with the Father was ruptured (in His human nature). At that moment God turned out the lights.
Source: Obscene, yet Beautiful (Ligonier article)
God's plans are eternal and unchanging, meaning He does not change His mind or need to repent.
Though the Bible at times limps with human language expressing the idea that God changes His mind, relents, or repents of His plans, it elsewhere reminds us that these human-form expressions are just that, and that God is not a man that He should repent. In Him there is no shadow of turning. His counsel is from everlasting.
Source: God-Ordained Means (Ligonier article)
Christ's desire for reconciliation extends not only to God but also to other people.
Christ, while wanting us to be reconciled to God, also wants us to be reconciled to other people. The means of reconciling man to God, and man to man, is the same.
Source: Peace Beyond Barriers: How Christ Builds His Church (Ligonier article)
Christ's sinlessness is vital to the understanding of redemption because it ensures that His atoning life and sacrifice are significant and effective.
If Jesus is to be our mediator, if He is to be our redeemer, it’s essential that He be sinless. How could His atoning life have any significance if He committed even one sin?
Source: Perfectly Human (Ligonier article)
Jesus was raised because it was unjust for God to allow a sinless man to remain in the grave.
Jesus, being perfectly righteous, had to be raised, for it would have been unjust for God to allow a sinless man to rot in the grave.
Source: Perfectly Human (Ligonier article)
Attempting to apply principles of success from secular institutions to the church's life is a deadly process.
We try to transfer principles of success drawn from Madison Avenue and from other secular institutions and imitate them in the life of the church. Such a process is deadly.
Source: The Perils Facing the Evangelical Church (Ligonier article)
Existentialist themes in film shifted the focus from happy endings and virtue to despair, antiheroes, and ultimate meaninglessness.
Hollywood picked up on the existentialist theme and began producing films of despair. The heroes began to wear black hats. A new era of realism was ushered in on Marlon Brando's motorcycle.
Source: Pessimistic Existentialism (Ligonier article)
The Christian life requires embracing suffering and affliction, which is symbolized by baptism.
The Christian life is a life that embraces the sacrament of baptism, which signifies, among other things, that we are baptized into the death, humiliation, and the afflictions of Jesus Christ.
Source: The Problem of Pain (Ligonier article)
Scripture identifies contentment as the sole remedy for the frustration that arises when a better life remains unattainable.
Scripture prescribes only one remedy to this frustration: contentment.
Source: Providence and Contentment (Ligonier article)
Paul rejected the Stoic view that contentment is achieved through passive resignation and controlling only one's internal attitudes.
Paul also rejected the passive resignation of Stoicism, for he was no fatalist.
Source: Providence and Contentment (Ligonier article)
Paul's contentment stemmed from his understanding that God wisely ordered his life, using both pleasure and pain for a good purpose.
He understood that God brought both pleasure and pain into his life for a good purpose (Rom. 8:28). Paul knew that since the Lord wisely ordered his life, he could find strength in the Lord for any and all circumstances.
Source: Providence and Contentment (Ligonier article)
Purpose must be understood in two ways: the proximate, which is immediate, and the remote, which refers to the ultimate or final goal.
We distinguish between proximate and remote purposes, the proximate being what is close at hand and the remote referring to the distant and ultimate purpose.
Source: The Purposes of God (Ligonier article)
God is exonerated from injustice only by considering election and reprobation as being asymmetrical in terms of a positive-negative schema.
Only by considering election and reprobation as being asymmetrical in terms of a positive-negative schema can God be exonerated from injustice.
Source: The Reformed View of Predestination (Ligonier article)
God is both merciful and just: He delivers the elect from perdition by goodness, while leaving others in perdition for their own involvement.
MERCIFUL, since he delivers and preserves from this perdition all whom he, in his eternal and unchangeable council, of mere goodness hath elected in Christ Jesus our Lord, without respect to their works: JUST, in leaving others in the fall and perdition wherein they have involved themselves.
Source: The Reformed View of Predestination (Ligonier article)
God does not always desire healing, as doing so would lead to endless frustration when His will is thwarted by death.
God does not always will healing. If He did, He would suffer endless frustration, seeing His will being repeatedly thwarted in the deaths of His people.
Source: Satan Does Not Hold the Keys of Death (Ligonier article)
While the benefits of healing are present in the atonement, the complete healing from both sin and disease only occurs in heaven.
But the fullness of the healing from both sin and disease takes place in heaven.
Source: Satan Does Not Hold the Keys of Death (Ligonier article)
The way to true happiness and ending conflict is through humility and submission to God's grace.
After explaining conflict’s source, James reveals what ends it and brings true happiness: “But he gives more grace. Therefore it says, ‘God opposes the proud, but gives grace to the humble.’ Submit yourselves therefore to God . . . Humble yourselves before the Lord, and he will exalt you.” (James 4:6-7, 10)
Source: The Secret to a Happy Life (Ligonier article)
Humility involves submitting one's life to God's sovereign mercy and recognizing that the Lord does not owe us anything.
Humility willingly submits one’s life to God’s sovereign mercy. Humble people recognize that the Lord doesn’t owe them anything.
Source: The Secret to a Happy Life (Ligonier article)
Secularism, by its nature, must include an implicit atheism because it views life as having no transcendent or eternal purpose.
Secularism as an ism must include within its world view at least an implicit atheism. The death of God, in terms of the loss of transcendence and the loss of the eternal, also means for us the death of man.
Source: Secularism: Ignoring the Eternal (Ligonier article)
Christ's redemptive action was profoundly focused on the world, making the world the site and purpose of the Incarnation.
The Christ of Scripture was profoundly concerned with this world. This world was the site and purpose of the Incarnation. The God of heaven so loved this world that He sent His Son to redeem it.
Source: Secularism: Ignoring the Eternal (Ligonier article)
Conflict arises because pleasing the world is often incompatible with pleasing God.
That is where conflict ensues, for pleasing the world seldom overlaps with pleasing God.
Source: The World Is a Seducer (Ligonier article)
When faced with loss, Nehemiah's initial reaction was grief, which led him to prayer and fasting.
His first emotion over the sad loss of his heritage was grief. It was not bitterness or anger. Nehemiah wept and mourned as Jesus would later weep over the same city. In his grief, Nehemiah moved to the next step, prayer and fasting.
Source: Songs from Exile (Ligonier article)
The work of redemption is not a natural process but requires an intrusion from the transcendent realm of God.
But that work of redemption is not a natural process of human evolution or development; rather, it involves an intrusion from above, from the transcendent realm of God, which addresses the spiritual nature of our humanity.
Source: A Supernatural Faith (Ligonier article)
Christ's sacrifice is superior to the old sacrifices because Christ offers Himself as the perfect, once-for-all sacrifice and serves as both High Priest and King.
The sacrifices of old were offered regularly—Christ offers the true sacrifice, once for all. The old priests offered objects different from themselves. The Supreme High Priest offers Himself—a perfect sacrifice. He is both the subject and object of the supreme atoning sacrifice.
Source: The Supremacy of Christ (Ligonier article)
The Father's pleasure in bruising the Son was necessary for His eternal purpose of restoring humanity.
How could the Father be pleased by bruising His Son were it not for His eternal purpose through that bruising to restore us as His children?
Source: Jesus Became a Curse for Us (Ligonier article)
Classical Augustinianism teaches that the atonement of Jesus Christ is sufficient for all men, meaning the sacrifice has infinite value.
Classical Augustinianism teaches that the atonement of Jesus Christ is sufficient for all men. That is, the sacrifice Christ offered to the Father is of infinite value. There is enough merit in the work of Jesus to cover the sins of every human being who has ever lived and ever will live.
Source: A Sure Salvation (Ligonier article)
Calvinists distinguish between the sufficiency and the efficiency of the atonement.
Calvinists make a distinction between the sufficiency and the efficiency of the atonement.
Source: A Sure Salvation (Ligonier article)
The work of Christ yields universal or near-universal concrete benefits, such as the birth of the church and benefits to society.
Through the death of Christ, the church was born, which led to the preaching of the gospel, and wherever the gospel is preached there is an increase in virtue and righteousness in society. There is a spillage from the influence of the church, which brings benefits to all men.
Source: A Sure Salvation (Ligonier article)
The core controversy is whether God's purpose was simply to make salvation possible for all, or to effect an actual atonement for certain elect individuals.
Was it the purpose of the Father and the Son to make an atonement that would be made available to all who would put their trust in it, with the possibility that none might avail themselves of its benefits? In other words, was God’s purpose in sending Christ to the cross simply to make salvation possible ? Or did God from all eternity plan to send Christ to die a substitutionary death in order to effect an actual atonement that would be applied to certain elect individuals?
Source: A Sure Salvation (Ligonier article)
God was under no obligation to save anyone, and His purpose was to save a remnant from wrath, while others receive justice.
Remember, given our sin and His justice, God was under no obligation to save anyone. Indeed, He would have been perfectly just if He had consigned all people to eternal damnation, but in His mercy, He chose to save some. If it had been God’s intention to save everybody, then everybody would be saved, but God’s purpose in redemption was to save a remnant of the human race from the wrath they had earned for themselves and justly deserved.
Source: A Sure Salvation (Ligonier article)
Reformed theology teaches that God planned from eternity to redeem only a specific portion of humanity, and the atonement was designed solely for these chosen individuals.
The purpose of the atonement was to provide salvation for God’s elect. Simply put, Reformed theology teaches that Jesus Christ went to the cross for the elect, and only for the elect.
Source: A Sure Salvation (Ligonier article)
The statement that Christ died only for the elect means that the elect are the only believers, and the believers are the only elect.
If you accept that, you see that only the elect are believers and that only believers are the elect. I’m not saying anything different when I say that Christ died only for the elect.
Source: A Sure Salvation (Ligonier article)
When the New Testament writers spoke of Jesus dying for 'the world,' they meant that the atonement applies to all people from every nation, but this does not mean every single person in the world is saved.
The point the New Testament writers were making, particularly to a Jewish audience, is that Jesus is not just the Savior of Jewish people, but that people from every tongue, race, and nation are numbered among the elect. In other words, the atonement has implications for the whole world, but that doesn’t mean each and every person in the world is saved.
Source: A Sure Salvation (Ligonier article)
Just as gold is purified by fire, our faith is tested and purified by suffering.
As gold is refined in the fire, purged of its dross and impurities, so our faith is tested by fire.
Source: Surprised by Suffering (Ligonier article)
Failing to make a decision is itself a decision that will have consequences.
The problem is exacerbated by the relentless reality that to make no decision about this matter is to make a decision. The decisions we make today will have consequences tomorrow.
Source: Taking Thought for Tomorrow (Ligonier article)
The ultimate goal of Christian art is to express and capture the beautiful, the good, and the true.
The Christian's goal, however, is to seek to express and capture the beautiful, the good, and the true.
Source: The Christian and Art (Ligonier article)
Christ's victory over death was a decisive event on the cross, though a future victory remains because death is the last enemy.
Thus, even though Christ dealt a mortal blow to Satan and death in His own death, there still remained a victory to be won.
Source: The Last Enemy (Ligonier article)
Celebrating the Lord's Supper commemorates both Christ's redeeming purchase price and the future marriage feast.
Every time we celebrate the Lord’s Supper we celebrate not only the redeeming purchase price paid by the Bridegroom, but symbolically the marriage feast of the Lamb to which every believer is called.
Source: The Marriage Feast (Ligonier article)
The biblical record indicates that Adam and Eve were fully responsible for their actions, stating that they committed evil through their own choice.
Consistently, the Scriptures place the responsibility, the blame, and the full culpability upon Adam and Eve themselves. They committed evil. Their choice was an evil one.
Source: The Meaning of Man’s Will (Ligonier article)
The trial leading to Jesus's crucifixion was not possible in the open light of day.
To have a kangaroo court driven by expediency to convict the perfect, sinless Son of God is not something that could possibly have taken place in the light of day.
Source: The Midnight Trial (Ligonier article)
Prayers cannot force God to grant future circumstances, such as the absolute elimination of sin, disease, and death in this life.
What life will be like in heaven would be delightful to us now, but all our prayers cannot force God to give us this future situation in this present world. We still must suffer the ravages of sin, disease, and death.
Source: The Power of Prayer (Ligonier article)
Salvation is achieved through Jesus Christ, who died and rose again to take away human sin and condemnation.
Jesus Christ, the perfect son of God, took the form of man but without the sin of man. He lived among men yet without participating in their disobedience. He did not waver from pursuing God’s will and glorifying God’s name. He perfectly reflected God’s glory.
Source: The Quest for Glory (Ligonier article)
Peter confronted Jesus regarding His predicted suffering and execution, stating that these events would not happen to Him.
He said, “Far be it from you, Lord! This shall never happen to you” (Matt. 16:22).
Source: The Things of God (Ligonier article)
The formula of the Trinity must honor both the unity of God and the distinctions among the persons of the Godhead.
So in the formula of the Trinity, the church bows to sacred Scripture, honoring both the unity of God and the distinctions among the persons of the Godhead.
Source: Triune Monarchy (Ligonier article)
The speaker suggests that the story of Joseph illustrates that righteousness does not guarantee reward.
So God seems to have rewarded Joseph for his obedience by having him thrown into prison. We may conclude from this story that righteousness does not pay.
Source: True Success (Ligonier article)
The only way a person can escape the radical state of sin is through the Holy Spirit changing the core or heart.
The only way in which a person can escape this radical situation is by the Holy Spirit’s changing the core, the heart.
Source: TULIP and Reformed Theology: Total Depravity (Ligonier article)
Expiation relates to the removal of guilt through the payment of a penalty or the offering of an atonement.
In biblical terms, it has to do with taking away guilt through the payment of a penalty or the offering of an atonement.
Source: What Do Expiation and Propitiation Mean? (Ligonier article)
The formula 'at the same time just and sinner' means that a person is simultaneously righteous and sinful in different senses.
He was saying that, in one sense, we are just. In another sense, we are sinners.
Source: The Very Heart of the Reformation (Ligonier article)
The cross is the central and core concept of biblical Christianity, crystallizing the essence of Jesus' ministry.
The words crucial and crux both have their root in the Latin word for “cross,” crux , and they have come into the English language with their current meanings because the concept of the cross is at the very center and core of biblical Christianity.
Source: What Does It Mean to Know ”Nothing except Christ and Him Crucified?” (Ligonier article)
Psalm 51 is recommended as a perfect model for godly repentance.
I would recommend that all Christians memorize Psalm 51. It is a perfect model of godly repentance.
Source: What Does Repentance Look Like? (Ligonier article)
The resurrection was not merely to vindicate Jesus, but primarily to demonstrate that God accepted the sacrifice He offered.
But again, what God was doing was not simply vindicating and justifying Jesus. He’s raised for my justification. He’s raised for your justification. Why? How can that be? Because in the resurrection, God not only was declaring that Jesus is the One whom He has appointed to be the Judge but was also saying, “I accept the sacrifice that He has offered.”
Source: What Happened on Saturday? (Ligonier article)
Jesus offered Himself to satisfy the demands of God’s justice and righteousness.
Jesus offered Himself to satisfy the demands of God’s justice and righteousness.
Source: What Happened on Saturday? (Ligonier article)
God raised and exalted Christ to the right hand of the Father to show the world that He accepted His perfect sacrifice.
To show His Son and the world that He had accepted His perfect sacrifice given once and for all, He raised Him from the dead and exalted Him to the right hand of the Father as the King of kings and Lord of lords.
Source: What Happened on Saturday? (Ligonier article)
Jesus instituted the Lord's Supper to ensure His followers would remember His death and the covenant until His return.
I want to seal this into your memories forever, so that as often as you eat of this food and drink of this cup, you show forth My death until I come.
Source: What Is a Sacrament? (Ligonier article)
Grace and mercy are undeserved gifts, and if they were deserved, they would be justice, not mercy.
A second chance is grace. A second chance is mercy. Mercy and grace are things that are never deserved. They cannot be deserved. If they were deserved, they would be justice and not mercy.
Source: What Is Sin? (Ligonier article)
The ability for a Christian to rejoice during suffering comes from the certainty of Christ's victory over the world, not from adopting a stoic philosophy.
We are not stoics who are called to keep a stiff upper lip out of some nebulous concept of fate; rather, we are those who are to rejoice because Christ has overcome the world.
The people who crucified Jesus were accountable for their actions, even though they were ignorant, because their ignorance was not invincible.
The ignorance that the people had when they brought Jesus to the cross and crucified Him did not excuse them. They were guilty of crucifying Christ, and they should have known better.
Source: What Is the Unpardonable Sin? (Ligonier article)
God's plan is not provisional, but a decreed plan to save a specific number of people (the elect) through the atonement.
Under this plan, God decreed that He would save a certain number of people out of fallen humanity, people whom the Bible calls the elect. In order for that plan of election to work out in history, He sent His Son into the world with the specific aim and design to accomplish redemption for the elect.
Source: What Is Limited Atonement? (Ligonier article)
The atonement accomplished redemption for the elect perfectly, ensuring that everyone chosen by the Father will be saved.
This was accomplished perfectly, without a drop of the blood of Christ being wasted. Everyone whom the Father chose for salvation will be saved through the atonement.
Source: What Is Limited Atonement? (Ligonier article)
The new heaven and new earth will eliminate all forms of suffering, including death, mourning, and tears.
He will wipe away every tear from their eyes” (21:3–4).
Source: When All Things Are Made New (Ligonier article)
The proper response to worldly catastrophes is to focus on the grace of God rather than questioning God's justice.
Thus, we should not be amazed by the justice of God but by the grace of God.
Source: When Towers Fall (Ligonier article)
Suffering or tragedy is never an act of injustice from God, as God is not obligated to prevent such events.
When anything painful, sorrowful, or grievous befalls us, it is never an act of injustice on God’s part, because God does not owe us freedom from tragedies.
Source: When Towers Fall (Ligonier article)
Jesus Christ achieved a perfect record of righteousness for humanity, which is a source of rejoicing for believers.
The good news, however, is that Jesus broke the curve. While we all fall short, He achieved a perfect record of righteousness. And He did so for us.
Source: Why Did the Pharisees Hate Jesus? (Ligonier article)
Believing that God's patience means He will never judge us is a fatal self-delusion.
The most serious and fatal self-delusion of the wicked is their belief that God will not judge them.
Source: Will He Find You Faithful? (Ligonier article)
God's gracious patience is intended to give people time to repent, but it does not mean He will not hold them accountable.
The reason for this kindness and mercy is to give us time to repent and turn to Christ. But we should never assume that God’s gracious patience means that He won’t call us to account.
Source: Will He Find You Faithful? (Ligonier article)
Failure to tithe results in robbing God and also depriving oneself of the joy and blessings associated with giving.
One of the sad realities of failure to tithe is that in so doing we not only are guilty of robbing God, but we also rob ourselves of the joy of giving and of the blessings that follow from it.
Source: Will Man Rob God? (Ligonier article)
The vengeance being poured out upon Jerusalem is the vengeance of God.
Whose vengeance? The vengeance of God is being poured out now upon Jerusalem.
Source: R.C. Sproul @ 5:53
The only reason for God's mercy in saving anyone is for the sake of His Son, or to honor Christ.
The only reason I can find in Scripture why God in His great mercy would save anybody is for the sake of His Son. To honor Christ.
Source: R.C. Sproul @ 2:00
Aaron's reaction to the death of his sons was one of intense grief and confrontation, not a calm theological question.
When Aaron saw the bodies of his sons in front of that altar, he was tearing his hair out. He goes to Moses' tent. He's screaming, "Moses, what's going on here? What kind of a God would do this? I've served Him faithfully day and night; whatever He's asked me to do, I've done. I raised my own sons, I prepared them for the priesthood, one small little transgression, and God destroys them. Why, Moses?"
Source: R.C. Sproul @ 10:10
A person's accomplishments or gifts are meaningless in the sight of God without the gift of agape love.
What the apostle is saying is, “I don’t care how gifted you are, I don’t care how accomplished you are, I don’t care how celebrated you are, if you don’t have agape you are nothing in the sight of God.”
Source: R.C. Sproul @ 10:32
Christianity requires a real historical redemption, evidenced by the historical life, death, and resurrection of Christ.
We believe in the God who brought us up out of the land of bondage, out of Egypt, out of a real historical place and gave us a real historical Exodus and gave us a real historical redemption, because I am a real historical person, and I want and I need real historical redemption.
Source: R.C. Sproul @ 20:20
Parables are designed to illustrate spiritual truths or moral points, rather than communicate historical events, even if they use historical elements.
The purpose of the parable, however, is not to communicate historical events, but the purpose of the parable is to illustrate a spiritual truth or a moral point
Source: R.C. Sproul @ 23:17
Paul's rhetorical question about injustice in God is answered emphatically to affirm that God is absolutely just.
The answer to his question - does this indicate injustice in God - the answer to the question is, absolutely not! That's unthinkable.
Source: R.C. Sproul @ 10:35
God chooses to grant mercy to some people because exercising only justice on a fallen race would result in everyone perishing.
If God only exercised justice to a fallen race, everyone would perish. But God chooses to grant mercy to some.
Source: R.C. Sproul @ 16:16
Although God removes restraints, Pharaoh is ultimately responsible for the hardening of his own heart.
All God does is remove the restraints, and so Pharaoh is responsible for the hardening of his heart.
Source: R.C. Sproul @ 30:26
All men are fallen and wicked, and God's plan involves giving mercy to some while leaving others to receive justice.
And so, again we see that in this scheme, in the concept of election, all men are fallen, all men are wicked. God gives mercy to some, as in the case of Jacob, and the others He leaves to themselves. They receive justice.
Source: R.C. Sproul @ 30:36
Jacob characterized Simeon and Levi's actions as being excessively violent and cruel, specifically mentioning the killing of men and hamstringing of oxen.
For they have killed men in their anger and hamstrung oxen as they pleased. Cursed be there anger. It's so fierce, and their fury, which is so cruel! I will scatter them in Jacob and disperse them in Israel.
Source: R.C. Sproul @ 7:08
Simeon and Levi's violent actions were a bloodthirsty overreaction that occurred after Jacob had accepted the terms of settlement following the seduction of Dinah.
And so, Simeon and Levi play along with Jacob like they accept the whole situation, and they pretend that they are friends with them. But then, as soon as Jacob turns his back, they come like mad men rushing in and kill these people, slaughter them and their cattle, their oxen, and everything in an act of bloodthirsty revenge, overkill, overreaction, so violent that now Jacob is shamed again.
Source: R.C. Sproul @ 10:18
The anecdote about George Washington and the cherry tree is a legend that contains a fundamental distortion of truth.
Now, ladies and gentlemen, I call that a legend. Or, for whatever moral value it has to us, at the very heart of that story is a fundamental distortion of truth.
Source: R.C. Sproul @ 0:07
The Old Testament portrays its heroes realistically, showing their sins alongside their greatest exploits.
I don't think there's ever been a history of a nation where the heroes of that nation were shown as nakedly as the history of the Jewish heroes are portrayed. Their sins are as great as their most heroic exploits.
Source: R.C. Sproul @ 24:35
Paul wrote a farewell letter to Timothy detailing his final state and anticipating the reward of righteousness.
For I am already being poured out as a drink offering. And the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. And finally there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that day.
Source: R.C. Sproul @ 7:43
Christ had to be forsaken and bruised by the Father because it was necessary to fulfill the plan of redemption and receive the curse.
the Son had to be smitten by the Father, and bruised at his hand. He had to receive the curse. He had to be forsaken.
Source: R.C. Sproul @ 23:43
Although Christ experienced temporary forsakenness, his ultimate fate was secure because of the Father's loyal love, meaning God will never ultimately abandon his people.
Jesus goes through the process of forsakenness and it has a terminal point. Where he finally says, “It’s finished. Now into thy hands I commend my spirit.” Because he knew the loyal love of the Father. That’s what it means to be loved by God. He will never ultimately forsake his people.
Source: R.C. Sproul @ 23:59
The works of satisfaction provide a lesser kind of merit, defined as congruous merit, which is sufficient for God to restore a person to justification.
And that congruous merit is merit that is real merit but it rests upon the prior reception of grace and it is a merit that is less than condign merit, but it is meritorious enough to make it fitting or congruous for God to restore a person to justification.
Source: R.C. Sproul @ 8:15
Christ's death on the cross is understood as a vicarious substitution where God transfers our guilt and negative judgment to Him.
And so in terms of the New Testament view of the cross Christ is the suffering servant who bears the sins of His people, not because He Himself in His own humanity becomes inherently wicked but rather He is a substitute for us, and God transfers our guilt to Him. And when He dies on the cross He is taking the negative judgment, the wrath of God, to satisfy God's judgment.
Source: R.C. Sproul @ 15:06
Christ's life was necessary not only to pay the negative penalty for sins but also to positively achieve perfect righteousness.
Here the Reformers understood the place of the active obedience of Christ that Christ not only paid the negative penalty for our sins, but He positively achieved perfect righteousness.
Source: R.C. Sproul @ 12:07
Christ's perfect righteousness is transferred to the believer, which is necessary for a basis for a righteous reward and eternal life.
if all He did was pay for our guilt, that would just simply put us back to square one, put us back to the status Adam had before the fall--not guilty but innocent in the sense of not bearing any sin but having no positive obedience to commend himself before God's justice, no basis for a righteous granting of reward, the granting of eternal life and of heaven.
Source: R.C. Sproul @ 17:13
The principle behind both protesting abortion and supporting capital punishment is the concept that every human life is sacred.
What is behind the Church's protest of abortion and what is behind the historic Christian communities' backing of capital punishment is the concept of the sanctity of life.
Source: R.C. Sproul @ 0:00
When a person kills another human being, they are making an assault against God because every human being bears the image of God.
And when you kill a human being, you kill somebody who is bearing the image of God. And God is saying, that to be in the image of God is so sacred, and so Holy, that if somebody wantonly destroys an image bearer of God, God says that person forfeits their right to human life.
Source: R.C. Sproul @ 2:47
Antithetic parallelism contrasts two ideas, such as contrasting pride with wisdom, or light with darkness.
Let's look at Proverbs now, Proverbs thirteen, verse ten: "Only by pride comes contention, but with the well-advised is wisdom." That is, pride brings trouble; the well advised or the humble brings well-being, so that you have the contrast between good and evil set in parallel forms in a balanced form
Source: R.C. Sproul @ 6:50
The apparent contrast in certain verses, such as 'I make peace and I create evil,' may be misleading due to awkward translation or misunderstanding of the original Hebrew text.
But here it says, "I make peace and I create evil." It doesn't balance, does it? Because though the first part of the sentence, light and darkness, are clearly opposites, the next part of the parallelism, "I make peace and I create evil," don't jive in the same way of antithesis as we would expect.
Source: R.C. Sproul @ 10:42
God's actions are better understood as bringing blessings and curses, or prosperity and calamity, rather than implying that He implants moral corruption at the beginning of creation.
What God is saying here is, "Look, I am God and I bring blessing, I bring curse; I lift up nations, I bring down nations; I grant prosperity, and if you're wicked, I bring calamity. I do all of these things."
Source: R.C. Sproul @ 10:42
He concludes that the ultimate vindication of God's purity and holiness will occur through the death of the wicked.
we would rejoice to see, finally, the vindication of the purity of God, of the holiness of God, of the righteousness of God, in the death of the wicked.
Source: R.C. Sproul @ 0:00
The core principles of Christianity, such as the incarnation, atonement, and resurrection, are foundational and non-negotiable.
Benjamin Warfield from Princeton at that time said that the liberals of 19th century liberal theology did not reject mere peripheral matters, but foundational principles, such as the incarnation, the atonement, and the resurrection. And Warfield said if you negotiate resurrection, you negotiate Christianity.
Source: R.C. Sproul @ 27:40
The ritual cleansing process for a leper involved the priest commanding the use of specific materials (cedar wood, scarlet, hyssop) and dipping them, along with a living bird, in the blood of a killed bird over running water.
And the priest shall command that one of the birds be killed in an earthen vessel over running water; and as for the living bird, he shall take it, the cedar wood, the scarlet and the hyssop and dip them and the living bird in the blood of the bird that was killed over the running water.
Source: R.C. Sproul @ 8:19
David's cry contains a plea for God to blot out the record of transgressions, alongside a request for joy.
He then goes on to say, "Hide your face from my sins and blot out all my iniquities." Again, a repetition of the plea for God to blot out the record of the transgressions, but there's a new element here that I want to look at in our next session and that is the element of David's plea where he asks God to hide His face from David's sin, and we'll look at that in our next session.
Source: R.C. Sproul @ 22:07
God's first malediction was directed against the situation of human loneliness.
His first malediction is directed against the situation of human loneliness, and so we ask, "Why marriage?"
Source: R.C. Sproul @ 12:19
Receiving God's benefits without gratitude increases a person's guilt and sinfulness.
And every time God gives a human being a benefit from his mercy and from his grace and that person has no response of gratitude, that person now adds to their guilt and their sinfulness towards God.
Source: R.C. Sproul @ 22:52
Jesus' death was not an accident, but was necessarily decreed by the sovereign will of a personal, holy God.
Was that an accident? Was He not delivered up by the determinate foreknowledge and fore counsel of God? Is there any possibility in light of God’s sovereignty that Jesus could have escaped the cross? No, the Scriptures must needs be fulfilled, not because of the force of some mischievous junior-grade deities or the blind, impersonal, mechanistic forces of this cosmos. But the thing that made it inexorably necessary with respect to time and space was the will—the sovereign, imperial decree—of a personal, holy God.
Source: R.C. Sproul @ 2:38
Repentance is a painful process, but this pain brings an exquisite pleasure when recognized as a saving action of the Holy Spirit.
Repentance is painful, but there is an exquisite pleasure to that pain when one realizes that that repentance is born of the saving action of God the Holy Spirit.
Source: R.C. Sproul @ 16:32
Because Christ rose, human suffering is not ultimately meaningless.
It’s the resurrection of Christ that means that no amount of suffering, no amount of grief, no amount of sorrow, no amount of loneliness, no amount of apparent hopelessness, can ever be ultimate because Christ is risen. So my suffering is not in vain.
Source: R.C. Sproul @ 5:53
Spiritual sacrifices offered on human merit are unacceptable to God, but they become precious through Christ.
But what makes them precious to God and the sweet aroma to him is that our sacrifices are offered through Jesus Christ.
Source: R.C. Sproul @ 2:31
Some people may psychologically prefer God not to exist because acknowledging God's existence implies personal guilt and accountability for sin.
There's a strong reason why I wouldn't want God to exist, namely that if I have sinned, if God exists, then I understand that I am guilty before Him and that I am going to be held ultimately accountable.
Source: R.C. Sproul @ 21:14
The Nicene Creed affirms that Christ is co-substantial and co-eternal with the Father, meaning that 'begotten' refers to a place of honor, not biological origin.
That is the Church was saying that when the language of begottenness or firstborn is used in Scripture, it has to do with the place of honor, not with biological origin as it was in the Greek language.
Source: R.C. Sproul @ 21:40
Jesus' warnings about judgment refer to the decisive point in redemptive history when the nation of Israel had the privilege of seeing the Messiah but rejected him.
And it was that generation that was alive at that time that had on the one hand the unspeakable privilege of seeing the Messiah come in the flesh, and yet at the same time it was that generation who were convicted of the greatest guilt in Jewish history because that was that generation that rejected the One who had come to their own, and they received Him not.
Source: R.C. Sproul @ 19:54
The speaker suggests an exercise involving listing compliments and criticisms to gain insight into one's emotional pain.
Write down the five most meaningful compliments that you could think of that you've ever received, and then when you're done, if you want an exercise in terror, turn the paper over and write down the five most painful criticisms you've ever received and who said them; and that will give you a quick route to the center of your own emotional pain, the place where you are hurting, and you will be shocked, I'm sure, to see that you are caring around in your life, comments that people made years and years and years and years ago that still paralyze you and still hurt.
Source: R.C. Sproul @ 19:34
Authentic compliments are believable and involve taking the time to find something of value in a person and articulating it.
But when an authentic compliment is, is it's believable; where you take the time to find something of value in your mate, crystallize it. Put it into words, and tell her -- tell him -- that you've noticed, and when we honor each other in that way, we can heal the damage that's been done.
Source: R.C. Sproul @ 26:07
The payment Christ makes for redemption is a moral payment, not merely a financial one.
Christ pays the ransom Christ pays the bride price for his church but in so far that it is a moral payment and not a financial transaction God is not required to accept that payment
Source: R.C. Sproul @ 0:00
God initiates salvation by quickening man when he is dead, which is not achieved by human effort.
But God, who is rich in mercy - not but we who still had an island of righteousness finally lifted ourselves up from our bootstraps, or inclined ourselves to change our ways, but man who is powerful morally said "No!" to this wicked course and quickened himself from the dead. That's not what the Bible says.
Source: R.C. Sproul @ 7:39
No personal right to privacy can justify killing another human being.
I never have the right by my personal privacy to kill you or you or you or any living, human person.
Source: R.C. Sproul @ 29:51
The command to husbands to love their wives is interpreted as protecting her integrity and presenting her to Christ at the end of life.
Here, this doesn’t mean that I’m supposed simply to clean up my wife and remake her and change her but that I am to protect her integrity and that I am to offer her to Christ at the end of our life and say, "Here is the bride that you gave me. Don’t find any bruises on her, please. Don’t find her wounded by my tyranny,"
Source: R.C. Sproul @ 25:32
Christ achieves salvation completely, and Christians cannot add any virtue or value to His death and resurrection.
Now, there’s no sense in which the Christian is called to participate in death and humiliation in a sense in which we add to the atonement of Christ, in the sense that we can add any virtue or value to His death and resurrection. It’s not like Jesus just goes before us as the great example, and we are called upon to imitate Him, and if we imitate Him, we will win our own rights into the kingdom of God. No, Christ wins it all for us, once and for all.
Source: R.C. Sproul @ 1:37
The speaker suggests that the biblical account implies a profound moment of realization or confrontation regarding the necessary elements of a sacrifice.
And Isaac said, "Behold, the fire and the wood, but I don't get it, where's the lamb for the burnt offering?" "Father, you cut the firewood, we've made this long journey, we're going to go up and make a sacrifice, but don't we have to have a lamb for a sacrifice? You forgot the most important thing."
Source: R.C. Sproul @ 42:09
Mount Moriah, the site of Abraham's test, is the same location where Jesus was crucified.
The historic place where Abraham offered Isaac is now considered to be the site of the Dome of the Rock in the old city of Jerusalem. Two thousand years later, on this same mountain, God took His Son, His only Son, the Son whom He loved—Jesus.
Source: R.C. Sproul @ 42:38
Humans are not designed to find ultimate satisfaction in temporal achievements or future milestones.
We were not made to be satisfied by things, but as Augustine has said, “O Lord, Thou hast made us for Thyself, and our hearts are restless until they find their rest in Thee.”
Source: R.C. Sproul @ 0:00
Genesis is unique among ancient creation accounts because it does not depict a struggle between co-eternal forces of chaos and order.
But those who have examined the text carefully argue that the book of Genesis is already a demythologized document, that it has a curious difference from the characteristics that are found in pagan myths of creation.
Source: R.C. Sproul @ 10:55
When God comes to His people, all crying from pain, sorrow, or grief will permanently cease.
But when God personally comes to His people and dries their tears. It’s the end of all crying, at least crying from pain or from sorrow or from grief or from unhappiness, that there is a permanence in heaven of cessation of these things, because there will be no more death. There will be no more pain. There will be no more sorrow.
Source: R.C. Sproul @ 3:03
The speaker questions why Jesus, who was so loving and compassionate, was killed and why the masses clamored for his blood.
why, if He was such a wonderful person and so loving and kind and compassionate, ministering to all kinds of sick people and outcasts and sort of a Mother Theresa of His own generation, and then some – why was He killed?
Source: R.C. Sproul @ 0:07
True happiness is an inner state of contentment and blessedness that is incompatible with greed and covetousness.
Happiness is an inner state of delight, a blessedness of contentment, where there is no room for greed and covetousness.
Source: R.C. Sproul @ 3:34
Christ's death is presented as a destined and joyous event for human redemption, not a tragic or inevitable one.
But His death is His destiny for us, for our redemption.
Source: R.C. Sproul @ 3:35
Jesus' death was significant because it was executed by Gentiles and involved a means of death (crucifixion) that was outside the accepted Jewish methods and was under the Old Testament curse.
And even the means of death, the means of execution is not a Jewish means. He suffered under Pontius Pilate -- was crucified. How significant is that? The Jewish method of capital punishment was through stoning, not through crucifixion.
Source: R.C. Sproul @ 11:16
The Old Testament system viewed crucifixion as a form of death that was under the curse, which was a penalty for disobeying the law.
Now, Deuteronomy tells us cursed is anyone who hangs upon the tree. And Paul makes a big deal out of the fact that the mode Jesus' death was by crucifixion, which is under the ban, under the curse of the Old Testament system.
Source: R.C. Sproul @ 13:30
For Jesus to redeem all the curse, he had to fulfill the roles of both the paschal lamb and the scapegoat, dying outside the city walls and at the hands of Gentiles.
And so for Jesus to take all of the curse that is the penalty for disobeying the law of the Old Testament, He must not only offer His blood like the paschal lamb, but He also must fulfill the role of the scapegoat, and be delivered to the Gentiles -- die outside the camp, not only outside of Israel at the hands of Pilate and of Gentiles, but you would think if Jesus is going to fulfill the role of the lamb without blemish, where would you expect Him to die?
Source: R.C. Sproul @ 13:54
The burial is the initial sign that God has accepted the sacrifice and that the work on the cross is complete.
The burial is the first sign of the vindication of God that He has accepted the sacrifice. That it is finished on the cross, it's finished on the cross, and so that the moment He is brought down from the cross He begins to enter into His glory.
Source: R.C. Sproul @ 16:32
The ascension of Jesus is one of the most important moments in redemptive history, even more so than the resurrection.
I just want to peak your interest by this, that in the New Testament one the most important moments of redemptive history happens at the moment of the ascension of Jesus.
Source: R.C. Sproul @ 24:26
The signs listed in the Olivet Discourse, such as persecution and false Christs, are generally understood by scholars to be literal or ordinary language.
But we'll say that the signs for the most part are understood to be taking place literally. We're talking about real earthquakes, real persecutions, real tribulation, real false messiahs, and so on. And so, that, for the most part, is agreed upon by biblical scholars that to be interpreted in ordinary language or literal language.
Source: R.C. Sproul @ 9:36
Jesus contrasts two ways—a wide, easy path leading to destruction, and a narrow, hard path leading to life.
He sets before His disciples two contrasts: a narrow way and a broad way, and the other contrast is with respect to the number of those who go each way.
Source: R.C. Sproul @ 0:00
God's judgment is not always the full measure of penalty established, as evidenced by His allowing Adam and Eve to live instead of immediately dying.
But don't you see that from the middle of chapter 3 of Genesis through the rest of the Bible, the accent is on grace, because what is immediately evident is that God does not execute the full measure of penalty that He has established for this violation. God does not destroy Adam and Eve. He allows them to live.
Source: R.C. Sproul @ 3:46
The serpent biting the heel of the descendent of Eve foreshadows the cross, where Christ's head is crushed at the painful cost of bruising the Lamb of God.
And this is seen as the foreshadowing of what event? The cross, where the head of Satan is crushed on the cross but at the painful price of bruising the Lamb of God.
Source: R.C. Sproul @ 16:16
While God does not rescind the death penalty for sin, He grants a temporary stay of execution and offers a gospel of redemption.
God does not rescind the death penalty for sin. In fact, here He sentences man to what? To death, but what He does in exercising His executive clemency is He grants a temporary stay of execution.
Source: R.C. Sproul @ 17:33
Even the love given by the Holy Spirit does not immediately eliminate all sinful inclinations and desires inherent in our fallen nature.
But even this agape love that is shed abroad in our hearts does not instantly push out of our hearts all of the sinful inclinations and sinful desires that are a part of our fallen and corrupt nature.
Source: R.C. Sproul @ 12:33
The judgment of charity requires us to interpret others' actions in the most favorable way, rather than assuming malice.
And the judgment of charity casts that wound into the best of all possible lights. Unfortunately we tend to reserve the judgment of charity for ourselves. We give ourselves the benefit of every doubt, and we don't give our neighbor the benefit of doubt.
Source: R.C. Sproul @ 20:18
The account of Nadab and Abihu's death illustrates a swift and capricious manifestation of God's wrath.
Now in this understated, terse description of the death of the sons of Aaron, it seems to indicate for us an example of this swift and capricious manifestation of God's wrath.
Source: R.C. Sproul @ 0:07
Instead of destroying humanity immediately after rebellion, God extended His mercy and poured out His grace.
But God did was this, as Dr. Kuhn points out when he says that instead of destroying mankind in the moment of that act of revolt and rebellion of God's authority, God reached forth and extended His mercy. Instead of justice, He poured out His grace, and the history of the Old Testament, beloved, is the history of repeated episodes of the manifestations of God's gracious forbearance and merciful forgiveness towards a people who disobeyed Him day in and day out.
Source: R.C. Sproul @ 24:03
On the cross, for Jesus to be truly forsaken by God, the intimate relationship (pros) had to be broken for a moment.
And I don’t even think Jesus noticed that darkness, because there’s a very real sense, dear friends, that on the cross, if Jesus was to be forsaken, truly forsaken by God, God had to turn His back. That pros relationship had to be broken for an instant.
Source: R.C. Sproul @ 5:25
The crucifixion involved Jesus being truly forsaken by God, requiring a temporary break in the relationship between the Father and the Son.
that on the cross, if Jesus was to be forsaken, truly forsaken by God, God had to turn His back. That pros relationship had to be broken for an instant.
Source: R.C. Sproul @ 5:36
Both creation and redemption are works accomplished by the divine Trinity, and they are in agreement regarding this from all eternity.
And so creation and redemption are both works brought to pass by the divine Trinity. And the point is that they are in agreement about this from all eternity.
Source: R.C. Sproul @ 8:17
Simeon was satisfied with merely viewing the baby Jesus, considering this single glance to be sufficient proof of Christ's glory.
I’ve seen the Messiah, the light of the nations... the glory of Israel. Simeon had dedicated his life to obedience and fidelity to God day after day after day. And finally he comes into the temple and there’s the baby. There’s the Messiah! And that’s all I need! I don’t have to hang around and watch the public ministry.
Source: R.C. Sproul @ 0:10
When God withdraws a gift, the proper response is to adore Him for His perfection, recognizing that suffering does not diminish His worth.
And when you love God because of His perfection, when He withdraws a gift from you, that does not make Him any less lovely or any less worthy of your adoration and your devotion.
Source: R.C. Sproul @ 3:39
The coal used on Isaiah's mouth is not for torture, but for cleansing and purifying the wound.
No. God does not deny the reality of this experience, and the coal on the mouth is not designed to torture him; it's designed to cleanse him. God is cauterizing the wound. He's purifying the wound on the lips of Isaiah.
Source: R.C. Sproul @ 17:07
Christ's work is an expiation, which means the removal of our guilt.
In the cross, we read in the New Testament that Christ performs a work of expiation, and what expiation means is the removal of our guilt. It's taken away.
Source: R.C. Sproul @ 18:47
The symbolic significance of the scapegoat was that the high priest was transferring the sins and guilt of the people to the goat.
Well when the priest laid his hands on the goat, what he was doing symbolically was taking the sins of the people, their guilt, and transferring it to the back of the goat.
Source: R.C. Sproul @ 19:41
Christ is compared to the scapegoat and the Lamb, taking sin and paying the penalty for humanity.
This is exactly what happens to Christ when God takes your sin, your guilt, your filthy mouth, when you cry out to Him like Isaiah did, and God places it on Christ. And when He did that, what happened? The lights went out, darkness came. Christ is executed outside of Jerusalem, outside of the camp. He's the scapegoat, but He's also the Lamb that satisfies the demands of God.
Source: R.C. Sproul @ 20:05
The Christian life begins with forgiveness and justification, which is the declaration by God that unholy and unjust people are just.
And so the Christian life begins with forgiveness. It begins with our justification, and what happens in our justification is this, that we who are unholy, we who are unjust are declared by God to be just.
Source: R.C. Sproul @ 20:56
Because humans are unholy and cannot survive standing before a holy God, redemption is necessary to purge or cover their unholiness.
How could an unholy person ever survive standing in judgment before a holy God? Well the only way is if his unholiness is purged, if his unholiness is removed, if his unholiness is covered.
Source: R.C. Sproul @ 22:02
Christ's redemption was sufficient to reach and redeem humanity from the entire boundaries of the curse.
But the extent of the redemption that was wrought by Christ who came was to reach the entire borders of where the curse is found. Where the curse is found, Christ is found to redeem us from that curse.
Source: R.C. Sproul @ 0:30
God's evaluation of human lives will be perfect, and humans will know it, making protest useless and foolish.
We can never cry foul that God’s evaluation of our lives is prejudiced, unfair, unjust, it will be perfect and we will know it, we will know it. So, on the one hand it will be useless to protest. On the other hand it will be absolutely foolish to protest, the evidence will be so overwhelming will be so clear that words would be totally inadequate as a defense.
Source: R.C. Sproul @ 10:57
The Gospel is the promise of an everlasting life, which is characterized by the complete removal of pain, sorrow, death, and sin.
But the life that we are promised in the resurrection of the body is an everlasting life that our LORD says is in a situation where He personally will wipe away every tear. There will be no more pain, no more sorrow, no more death, no more sin. That’s the Gospel, and you can call a pie in the sky but I don’t want a ticket to that feast, and I don’t want to loose my appetite for that pie because that’s the pie that every human being wants.
Source: R.C. Sproul @ 25:04
The entire Christian creed, including the promise of resurrection and everlasting life, rests upon the forgiveness of sins.
But it begins with the forgiveness of sins, that rests on everything else in the creed, of One Who is God the Father Almighty. The One Who made the heaven and the earth. That One is the One Who sent His Spirit of Holiness to quicken a virgin so that she would conceive and have a child. And it was that sovereign God of heaven and earth Who brought that Son to a destiny of judgment under Pontius Pilate.
Source: R.C. Sproul @ 25:48
The Jewish people under Roman rule were fully aware of the symbolic meaning of the cross because it was the primary method of execution used by the Roman government.
Every Jew in Israel under the bondage of Roman authority was completely aware and conscious of the symbolic significance of the word cross, because the chief means of execution by the Roman government at this time was crucifixion.
Source: R.C. Sproul @ 0:11
Human beings cannot accurately assess the stains on their soul using ordinary means, requiring a powerful mirror to see their true moral character.
Now, we can have a looking glass to tell us whether there’s soil on our faces, but how can we tell if there’s a stain on our soul? There is no glass bright enough, reflective enough, to penetrate to the core of our character.
Source: R.C. Sproul @ 1:43
Sproul suggests that Abraham's response to God's promise reflects a human challenge, questioning the practical value of the promised reward.
And there was a sense in which he was experiencing solitude, aloneness, and God appears to him and says, "Don't be afraid, for I will be your shield and I will be your exceedingly great reward." Now Abraham, in a sense, challenges this.
Source: R.C. Sproul @ 0:08
Circumcision symbolizes both the separation of the individual for a holy purpose and the potential for being cut off from God's benefits.
It has a double symbolism. Circumcision has a double symbolism. The cutting of the foreskin of the flesh, says I am taking you and cutting you apart from the rest of mankind and making you, I'm cutting you out of the herd if you will, my special people so that through you all the nations of the world will be blessed.
Source: R.C. Sproul @ 21:12
God grants humans the privilege of participating in His plan of redemption, even though He does not need them.
God doesn’t need me, but He gives me the privilege of using me and at a human level on a terrestrial plane.
Source: R.C. Sproul @ 4:26
Jesus had to be forsaken in order to bear the full measure of divine punishment for the sins of humanity.
Jesus was forsaken because He had to be forsaken, because in order for Him to satisfy the demands of the justice of God, He had to bear in Himself the full measure of divine punishment, the full measure of divine wrath, that the sins He bore for His people actually deserved.
Source: R.C. Sproul @ 3:57
The Holy Spirit works in people who are dead in sin and trespasses to bring them to faith and ensure the death of Christ is not in vain.
The Holy Spirit works in people who are dead in sin and trespasses in order to bring them to faith and to ensure that the death of Christ is never in vain, that Christ will see the travail of His soul and be satisfied.
Source: R.C. Sproul @ 22:46
The punishment of being cursed by God is far worse than any physical pain Jesus endured on the cross.
But I really doubt if Jesus could even feel that stuff because it wasn’t worthy to compare to the pain that He had to endure while He is receiving the very punishment of hell that you and I deserve.
Source: R.C. Sproul @ 1:24
The prophecy states that the seed of the woman will crush the serpent's head, but the seed of the woman will also suffer a wound.
And I will put enmity between you and the woman and between your seed and her seed. He shall bruise your head, and you shall bruise his heel.
Source: R.C. Sproul @ 2:07
Modern life often results in a practical atheism, where people sense a profound absence of God.
Modern man lives in an environment where he senses a profound absence of God.
Source: R.C. Sproul @ 10:40
Grace and mercy are defined by their unmerited and undeserved character.
The very essence of mercy is found in its unmerited, undeserved character.
Source: R.C. Sproul @ 14:16
The concept of mercy, or 'hesed,' is defined as a steadfast love or loyalty.
And, it's the word that is defined by this phrase, "steadfast love." That God's loving mercy is a steadfast love.
Source: R.C. Sproul @ 13:02
Those who reject Christ's atoning death and remain impenitent will face divine wrath themselves.
But those who were on the outside, who rejected His atoning death, those who remained impenitent, those who sneered at the substitutionary death of Jesus were left to drink that cup themselves in seven installments.
Source: R.C. Sproul @ 3:42
The only way to escape divine wrath is through Christ's sacrifice on the cross.
There is no way to flee from the bowls of divine wrath except to the cross. Either Jesus drinks it for you, or you will taste it yourself.
Source: R.C. Sproul @ 4:24
When considering a good deed, God examines not only the outward action but also the inner motivation or intent behind the deed.
And so God, in considering a good deed, for example, not only examines the outward deed itself (the action), but He also considers the what? The inner motivation, the intent behind the deed.
Source: R.C. Sproul @ 4:24
The existence of suffering and death in the world is not evidence that God is not good, but rather evidence that He is good.
One of the reasons that there is suffering in this world, dear friends, and one of the reasons that there’s pain in this world, and one of the reasons—in fact, the reason—why there’s death in this world, is not because God is not good, but because He is.
Source: R.C. Sproul @ 0:00
Relying on one's own goodness or works will result in receiving exactly what those works deserve.
Okay—you rest your case on your own goodness, rather than on the righteousness of Christ, you will get exactly what that goodness deserves.
Source: R.C. Sproul @ 2:46
The core concept of atonement, both in the Old and New Testaments, revolves around the idea of covering sin.
The whole concept of the atonement in the Old Testament and in the New Testament centers on this idea: covering -- that Christ is a covering for our sins.
Source: R.C. Sproul @ 11:43
The death of a chief executive or leader, whether in a nation or in Israel, represents a time of solemn and serious trauma.
anytime, ladies and gentlemen, that the chief executive, the leader, the king, the prime minister of a nation, passes away, it is a time of solemn, serious trauma for the nation.
Source: R.C. Sproul @ 3:24
The death of the child, Ichabod, signified that the glory of God had departed from Israel.
His name is Ichabod. The ark of the covenant, the throne of God, the glory of God is gone. This is a day that will live in infamy.
Source: R.C. Sproul @ 10:04
To stop the plagues and appease God's wrath, the Philistines were instructed to return the sacred vessel and offer a guilt offering.
If you want these plagues to stop, if you want these tumors and these rats to go away, you not only have to take this sacred vessel back to Israel, but you must take with it a guilt offering to appease the wrath of Yahweh.
Source: R.C. Sproul @ 15:54
According to the Bible, there are no innocent people anywhere, as the entire world has been determined to be guilty before God.
According to the Bible, there are no innocent people. There aren’t any innocent people in Africa. There aren’t any innocent people in America. The whole world has been brought before the tribunal of God and determined to be guilty.
Source: R.C. Sproul @ 4:12
God will not unjustly punish innocent people alongside guilty people.
We do that in human society; God will not do that.
Source: R.C. Sproul @ 18:34
God is willing to show mercy and spare a whole city based on the existence of righteous individuals within it.
God is saying, "Not only will I never ever, ever, ever, ever punish the innocent with the wicked, but I'll, I'm even willing to be gracious to the wicked for the sake of the innocent. If you can find—if I can find fifty righteous people in Sodom and Gomorrah, I'll save the whole city. How's that, Abraham?"
Source: R.C. Sproul @ 18:55
The Bible does not promise that Christians will be exempt from suffering, but rather promises God's triumph through it.
The Bible never promises that Christians will not suffer. Ladies and gentlemen, if you'd just read it once, you'll see that the Bible promises that we will suffer, but with that promise is the promise of God's triumph in our suffering, God's triumph over our suffering, God's triumph through our suffering,
Source: R.C. Sproul @ 35:35
God's gifts given to unbelievers who do not respond with gratitude and repentance ultimately increase their guilt before God.
Every good and perfect gift that God gives to an unbeliever that that unbeliever refuses to praise God for becomes an occasion for judgment ultimately.
Source: R.C. Sproul @ 46:00
Sinners can only enter heaven by relying on the righteousness of another person, which is achieved through Christ's atonement.
The only way sinners can get past the gates of heaven is by wearing the robes of somebody else's righteousness. This powerful call of God that works what it intends to work goes back to the very act of creation.
Source: R.C. Sproul @ 0:31
If he dies at any point, he will go to heaven because he possesses the necessary righteousness, which is the righteousness of Jesus Christ.
So if I die right now, I go to heaven right now because I have all the righteousness I will ever need to get there—namely the righteousness of Jesus Christ.
Source: R.C. Sproul @ 1:45
The true significance of the cross, specifically that Jesus was carrying the sins of the world, is not immediately visible and requires divine revelation.
If you looked at Jesus on the cross, you saw a man in a loincloth sweating and bleeding and dying, and you would see skin and flesh and bones and hair and toenails, but you wouldn't see this package of human sin wrapped up and placed upon his back; it was invisible, so how would you know that the death was an atoning death were it not for divine revelation?
Source: R.C. Sproul @ 7:23
The New Testament provides not only a record of the cross event but also the interpretation of that event, which is primarily found in the epistles.
Well there have been many attempts to look at the cross and reinterpret the cross according to twentieth century categories, but what we have in the New Testament is not merely the record of the event of the cross, but also we have the record of the interpretation of the event in the New Testament. That's the primary function of the epistles.
Source: R.C. Sproul @ 5:24
The brothers initially planned to throw Joseph into a cistern to die, but later decided to sell him instead.
And the first thing they do is they take him and throw him down into an empty cistern, a well out in the desert, and they are going to leave him there to die. But, of course, that wasn't the end of Joseph, was it? His brothers, led by Reuben who was having guilt pangs about this, said, "We don't have to kill him to satisfy our revenge. That's not a good thing to do," and the other brothers were in the conspiracy and they said, "No, let's take his coat, put some animal's blood on it and we'll take it back to our father and tell him that a wild animal killed our brother." But Reuben came up with an alternative plan. They saw a caravan of traders, Midianite traders. And they said, "Rather than kill him, let's sell him. And that way we can make some money out of the deal as well."
Source: R.C. Sproul @ 4:44
Sproul notes a historical consensus among theologians, including Barth and Thielicke, that abortion is a form of murder.
By people and professors like Karl Barth, Emil Brunner and the German ethicist Helmut Thielicke, all have taken very strong stance on this question saying in their judgment there's no question that abortion is a form of murder
Source: R.C. Sproul @ 15:09
Unlike earthly truces, the peace achieved through justification with God is permanent.
That is not the case with God. When we are justified, we have peace with God that is forever.
Source: R.C. Sproul @ 1:32
The issue of abortion is extremely complex and cannot be settled by simple slogans or bumper stickers.
I want to say before we begin to look more closely at the actual issues of the abortion controversy, that whatever side of the issue you are on -- if you're pro-abortion, if you're pro-choice, if you're pro-life, whatever you call yourself, whatever label you wear -- I think that is necessary for all of us to realize that this issue is extremely complex.
Source: R.C. Sproul @ 5:37
Because humanity is dead in sin, salvation is entirely something God does for us, not something we do for ourselves.
If indeed, we are dead in sin and trespasses, if indeed our wills are held captive by the lusts of our flesh and that we need to be liberated from our own flesh in order to be saved, then obviously in the final analysis, salvation is something that God does in us and for us, not something that we in any way do for ourselves.
Source: R.C. Sproul @ 16:40
Luther initially hoped to use the indulgences gained from the pilgrimage to release his parents from purgatory.
Context: Describing Luther's stated motivation for the trip.
Luther could acquire enough merit to apply to his parents' lives that if they were still in purgatory, he could get them both released from purgatory and in to heaven.
Source: R.C. Sproul @ 17:06
Human beings cannot satisfy God's demands for righteousness and must be redeemed through Christ's righteousness.
I can never be righteous enough," Luther said, "to satisfy the demands of God. The only way I can be redeemed is through somebody else's righteousness, through the righteousness of Christ. That's the gospel.
Source: R.C. Sproul @ 47:56
If judged by God's standard of righteousness and law, the speaker believes they deserve execution.
And if God judges me according to the standard of His righteousness, according to the standard of His law, then I realize I deserve nothing but execution.
Source: R.C. Sproul @ 0:46
The whole of creation and the whole of redemption are considered Trinitarian works involving the entire Godhead.
The whole of creation is a Trinitarian work. And the whole of redemption is a Trinitarian work. The whole personal dimension of the Godhead is involved in all of it.
Source: R.C. Sproul @ 7:45
Salvation was accomplished by grace in the Old Testament just as it is in the New Testament, with the difference being between promise and fulfillment.
That despite Paul's laboring the point in the third, fourth, and fifth chapters of Romans using Abraham as his illustration that salvation was accomplished in the Old Testament by grace just as it is in the New Testament and that Abraham was justified not by the works of the law but by faith in the promised Messiah. The difference is the difference between promise and fulfillment.
Source: R.C. Sproul @ 11:20
Because perfection allows for no blemish, humans cannot become perfect again after sinning.
You can't become perfect again, because perfection doesn't allow for the slightest blemish, but, of course, when we come before God, we come with a lot more than a slight blemish. We come with a radical kind of pollution before Him.
Source: R.C. Sproul @ 18:34
Human beings do not deserve salvation, and God can justly let the entire human race perish.
Now I understood that nobody deserved salvation in the first place. And I know that if God would let the whole human race perish, He would be perfectly just so to do.
Source: R.C. Sproul @ 8:33
The goal of discussing the sanctity of life is not to prove that abortion is murder or an awful thing.
I want to alert you at the outset that when we consider the broad question of the sanctity of life, I am not introducing that in order to prove to you that abortion is murder or that abortion is an awful thing.
Source: R.C. Sproul @ 2:23
The biblical rationale for the sacredness of human life is that God views any malicious attack on a human being as an attack upon Himself.
If you shed the blood of man by man shall your blood be shed, because man is created in the image of God. In other words, what that means, ladies and gentlemen, is that God is saying here that human life is so sacred that an attack upon a human being is regarded by God as an attack upon Himself
Source: R.C. Sproul @ 5:59
Man's ultimate joy and fulfillment are found in the seventh day, which is the pursuit of God's glory and character.
Man’s ultimate joy, his ultimate fulfillment is found in the seventh day, in the pursuit of holiness, in the pursuit of the glory of God. To glorify God, to manifest His greatness, to mirror and to reflect His character, that is the reason for our existence.
Source: R.C. Sproul @ 5:58
The number seven symbolizes completeness in a holy sense, while the number six symbolizes imperfection.
But certain things do emerge and certain things are clear and that is that the number seven is used in some holy sense of completeness and that the number six, which indicates one short of seven, symbolizes in this Hebrew pattern imperfection.
Source: R.C. Sproul @ 6:32
God's rest on the seventh day does not mean that He ceased all activity or divine care.
It's not that God created the world in six days and then went to sleep and then stopped all divine activity as if the work of creation took place in six staccato beats and then there was a rest, a pause, and a cessation of divine care and consideration.
Source: R.C. Sproul @ 10:38
Denying life to the unborn is a monstrous evil, worse than the historical atrocities of the Holocaust.
The only difference between this and the Holocaust in Germany was that in our nation we have sanctioned the deliberate destruction of far more many millions of human persons than were done in the final solution of the extermination camps in Germany. And even those people who were the victims of such diabolical plain murder in World War II, at least they had some years of life on this planet – five, ten, fifteen, twenty, thirty five but we are denying life itself to those before they even are born. That is a monstrous evil.
Source: R.C. Sproul @ 3:43
If one believes abortion is murder, merely having a conviction or discussing it is insufficient; one must actively protest the practice.
If you really believe that abortion is murder, if you really believe that this involves the killing of a living human person then it’s not enough to have fireside chats about it. We need rise up to speak at every opportunity, to protest in outrage against this assault of innocent victims
Source: R.C. Sproul @ 9:23
David's guilt of bloodshed stemmed from his conspiracy with Joab to ensure the death of Uriah, Bathsheba's husband.
David is repenting here not only for his sin of adultery with Bathsheba, but also for the contrived conspiracy he entered into with his general Joab to place Bathsheba's husband Uriah at the front line of battle to ensure Uriah's death that David may possess Bathsheba for himself.
Source: R.C. Sproul @ 0:06
The doctrine of atonement is understood through the concepts of substitution and satisfaction, where Christ offers himself as a sacrifice.
And we remember that when the church articulates her doctrine of the atonement of Christ, that that doctrine of atonement is articulated in terms of two critical concepts: substitution and satisfaction -- that the justice or the righteousness of God is satisfied by our substitute who offers himself as a sacrifice once and for all before God and on the cross, Christ, our high priest, is lifting himself up.
Source: R.C. Sproul @ 8:11
The animal sacrifices of the Old Testament were merely signs or shadows pointing toward the future perfect sacrifice.
The significance of those animal sacrifices and of that ceremony that was elaborately worked through in the Old Testament was to be a sign, or a shadow, a type of that which would come in the future when the meritorious, perfect sacrifice would be offered by the great High Priest that didn't have to be repeated year after year after year, but was offered once and for all.
Source: R.C. Sproul @ 9:38
Contrition involves a genuine sorrow for having offended God, which is exemplified by David's experience.
but contrition comes out of a genuine sorrow for having offended God, for having done what we know is sinful and that is what David says that he is experiencing. "God my heart is broken. My spirit has been smashed because You have awakened me to the dreadful reality of my sin."
Source: R.C. Sproul @ 15:17
God's continued allowance of existence is not based on justice or righteousness, but on His passionate concern for redemption and mercy.
No, no, no, no, no. It’s not the righteousness or the concern for justice that keeps God from destroying you and me, but it’s His passionate concern for redemption that is the key to your preservation, and mine too. It’s the mercy of God.
Source: R.C. Sproul @ 4:31
The rationale for the death penalty is that because humans are made in God's image, killing a person is seen as an assault against God.
The rationale that God gives for requiring the death of the murderer is that in a very real sense, the person who raises his hand to slay a human being is making an assault, not just on a fellow human, but it’s making an assault against God, because every human being is the image bearer of God.
Source: R.C. Sproul @ 2:28
God declares that anyone who wantonly destroys an image bearer of God forfeits their right to human life and must be executed.
And God is saying that to be an image of God is so sacred and so Holy that if somebody wantonly destroys an image bearer of God, God says that person forfeits their right to human life and they are to be executed.
Source: R.C. Sproul @ 2:52
Redemption is based on God's willingness to kill His own Son so that humanity can live.
That's the basis of our redemption, the kind of God that we serve, who would kill His own Son so that you can live and that I can live.
Source: R.C. Sproul @ 26:41
The doctrine is concerned with God's original design and purpose for sending Christ to die on the cross, not merely the value of the atonement.
What this doctrine is concerned about chiefly is this: What was the original purpose, plan, or design of God in sending Christ into the world to die on the cross?
Source: R.C. Sproul @ 0:13
Christ died specifically for the elect, even though his death was valuable enough for everyone.
and that Christ, though His death is valuable enough to meet the needs of everybody, that there was a special and unique sense in which He died for His sheep that He laid down His life for those to whom the Father had given Him.
Source: R.C. Sproul @ 5:47
The problem of God's eternal decrees and the atonement is often discussed using various New Testament passages.
Now the problem that emerges from this technical point of theology in terms of God's eternal decrees and His ultimate design and purpose for the atonement is often discussed in light of several passages in the New Testament.
Source: R.C. Sproul @ 6:10
The will of disposition describes God's emotions, such as what pleases or grieves Him, and He does not delight in the death of the wicked.
The third way in which the term willing is used Biblically with respect to God is what we call His will of disposition. And here this is one of those anthropomorphic expressions that talk about the emotions of God, what pleases God, what causes God to be delighted, and what causes God to grieve and that sort of thing. And we're told elsewhere in Scripture, for example, that God does not delight in the death of the wicked.
Source: R.C. Sproul @ 11:23
God's plan of redemption was an eternal design that was perfectly conceived and executed, ensuring the will to save His people is accomplished.
Our view is that the plan of redemption was an eternal plan of God, and which plan and which design was perfectly conceived and perfectly executed so that the will of God to save His people, in fact, is accomplished by the atoning work of Christ.
Source: R.C. Sproul @ 16:44
Many people today are convinced they do not need the atonement of Christ, and are not concerned about being reconciled to God.
People aren’t running around asking the question: “How can I be reconciled to God? How can I escape the judgment of God?”
Source: R.C. Sproul @ 0:18
Scriptural propositions are not an end in themselves, but they are a necessary means to understanding God and deepening a relationship with Him.
And so the propositions of the Scripture are not an end in themselves. They are a means to the end, but they are a necessary means to the end.
Source: R.C. Sproul @ 0:43
The injunction to 'love mercy' means manifesting loving kindness, steadfast love, or 'loyal love.'
Here’s what God requires of you, Micah is saying, that you not only do what is right but that you manifest loving kindness, steadfast love—or what I’m calling here “loyal love.”
Source: R.C. Sproul @ 0:00
The physical application of the hot coal to Isaiah's lips was a purifying act intended to prepare him for the message he was to deliver.
The coal was applied to cauterize his lips, to purify him, to heal them, to prepare them for the message that he was to give.
Source: R.C. Sproul @ 26:04
The redemption process demonstrates that God's justice and mercy are simultaneously displayed.
And so what you see in the drama of redemption is the most perfect expression of God's justice you will ever see, and yet at the same time, that His justice is fulfilled for us by someone else is the most vivid display of His mercy that we could ever have.
Source: R.C. Sproul @ 13:57
The second beast deceives people by making them worship the first beast and by causing them to receive a mark.
He performs great signs; that he even makes fire come down from heaven on the earth in the sight of men, and he deceives those who dwell in the earth by those signs which he was granted to do in the sight of the beast telling them who dwell in the earth to make an image of the beast who was wounded by the sword and lived.
Source: R.C. Sproul @ 2:48
Human beings are blessed not because they are righteous, but because they have been forgiven.
We are blessed not because we are righteous, but we are blessed because we are forgiven.
Source: R.C. Sproul @ 4:03
The Bible presents two primary metaphors for redemption: the blotting out of transgressions and the covering of one's guilt by Christ's righteousness.
the two chief metaphors for redemption in the Bible are the blotting out of transgressions, the removing of transgressions or the covering of one's guilt by the righteousness of Christ.
Source: R.C. Sproul @ 0:05
God provided a covering for Adam and Eve, which was an act of redemption that improved upon their self-made covering.
He did take away the loincloth, but He covered them with clothes that He made Himself.
Source: R.C. Sproul @ 1:17
God's love culminated in sending His only begotten son, who took the sins of humanity during his crucifixion.
And yet God loves them enough in all of this, that while they're in the act of killing them, God takes the sins of his people and transfers them to His own son. And said, "Look, if you'll put your trust in him, if you'll confess your sins and you believe in him, if you turn your gaze upon Jesus and you do that, here's what. No death, no punishment. I'm going to give you eternal life with no pain, no tears, no evil, no darkness."
Source: R.C. Sproul @ 5:23
God's judgment is absolute, as demonstrated by the immediate death of Nadab and Abihu for offering profane fire.
Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. And so fire went out from the Lord and devoured them, and they died before the Lord.
Source: R.C. Sproul @ 0:04
God decreed that any human being who touched the sacred ark of the covenant would die.
And so, God had decreed that no human being would ever be allowed to touch that ark, and if they did they would die. Uzzah touched it; Uzzah died.
Source: R.C. Sproul @ 11:14
Instead of executing humanity for every sin, God relates to His people after the Fall through forbearance, mercy, grace, and tenderness.
And he says that the basic way that God relates to His people after the Fall is with His forbearance, with His mercy, with His grace, with His tenderness and instead of killing them every time they sin, He is longsuffering and patient towards them.
Source: R.C. Sproul @ 15:50
The patience God shows humanity is intended to give them time to repent and turn away from their rebellion to Him.
And the Bible said that that patience that God gives to us is designed to give us time to repent, to turn from our rebellion to Him.
Source: R.C. Sproul @ 16:15
The speaker asserts that understanding the difference between justice and mercy is one of the most crucial concepts in the Bible.
You may never become professional theologians, but if there are any two concepts in the Bible that you need to get clear in your mind, it is those concepts and the difference between the concepts of justice and mercy.
Source: R.C. Sproul @ 18:09
God unilaterally and sovereignly changes the soul of the sinner, rescuing them from moral bondage and spiritual death.
God works unilaterally, monergistically, independently, and sovereignly by changing the soul of the sinner by rescuing that sinner from the prison house of moral bondage by which he is by nature dead in sin and trespasses and in that state of spiritual death is morally unable to resurrect himself
Source: R.C. Sproul @ 8:48
Because nothing can be done to earn, deserve, or merit salvation, one must ultimately rest on the grace of God alone.
and since there is nothing I can do to earn it, to deserve it, to merit it or to provoke it, I must rest my case ultimately on the grace of God and on the grace of God alone.
Source: R.C. Sproul @ 10:10
All credit, honor, and glory for redemption belong entirely to God alone.
In the work of redemption, all the credit, all of the honor, all of the glory belongs to God and to God alone.
Source: R.C. Sproul @ 0:25
The blessedness enjoyed by those who receive imputed righteousness is a reality that prevents despair.
But the reality of that imputation is to us the reality of blessedness that all who receive such imputed righteousness enjoy, “the blessedness of the man to whom God imputes righteousness apart from works.”
Source: Abraham Justified Before Circumcision (Ligonier)
On the cross, Christ was imputed with humanity's sin, becoming a curse, which contrasts with the blessing of not having sin imputed to one.
God imputed your sin and my sin to Christ and then cursed Him. That is why Paul says that on the cross Christ became a curse for us by imputation, by the transfer of sin from our account to His.
Source: Abraham Justified Before Circumcision (Ligonier)
Human righteousness accomplishes nothing, and if God gave us what we earned, we would perish from His wrath.
But your righteousness accomplishes nothing. The only thing you and I can ever merit is eternal damnation. If God would give us what we have earned, if God would give us what we deserve, we would perish from His wrath.
Source: Abraham Justified Before Circumcision (Ligonier)
God's plan to atone for the sins of His people was established from eternity.
From all eternity, God had planned to send His Son into the world to atone for the sins of His people.
Source: The Angel & Zacharias (Part 3) (Ligonier)
Passive obedience describes Christ's willingness to accept the Father's mandate to be a sacrifice and atonement for sin on the cross.
The passive obedience of Jesus refers to His willingness to acquiesce to the Father’s mandate that He offer Himself as a sacrifice and an atonement for the sins of His people on the cross.
Source: The Baptism of Jesus (Ligonier)
The grace and gift provided by Jesus Christ are far greater than the death caused by one man's offense.
For if by one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many.
Source: The Baptism of Jesus (Ligonier)
Disobeying the terms of the covenant resulted in death, which was stated explicitly by God.
The negative sanction, however, was this: “If you disobey the terms of this covenant, you will surely die.” He did not only say, “You will die,” but, “The day in which you eat of that fruit, you will surely die.”
Source: The Baptism of Jesus (Ligonier)
In the Garden of Eden, Adam and Eve were on probation, where righteous works led to life and evil works led to death.
In the garden of Eden, Adam and Eve were on trial. They were on a period of probation. If they obeyed and kept the faith, they would receive life. If they disobeyed, they would receive death. In other words, if their works were righteous, they would live. If their works were evil, they would perish.
Source: The Baptism of Jesus (Ligonier)
Jesus Christ served as a servant to the circumcision to confirm God's promises and allow the Gentiles to glorify God through His mercy.
Context: Summarizing Paul's statement, which Sproul is confirming.
Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written:
Source: Bearing Others' Burdens (Ligonier)
Jesus' ultimate mission was to bring peace with God and reconciliation to those who were alienated from the Lord.
In fact, His ultimate mission was to bring us peace with God and reconciliation for we who were alienated from the Lord, bringing us together with Him.
Source: Bearing Others' Burdens (Ligonier)
Jesus' example shows that His pleasure was not always to do what He wanted, but rather to endure reproach.
Jesus’ pleasure was not always to do what He wanted to do. The quotation here is from the Psalms, and the Apostle refers specifically to Psalm 69.
Source: Bearing Others' Burdens (Ligonier)
The Holy Spirit's conviction brings comfort and hope, unlike Satan's accusation which only seeks destruction.
When Satan comes to accuse you, he comes to destroy you, and there is no comfort in it. When the Spirit convicts you of your sin, as painful as it may be, He will never leave you destroyed. Even in His conviction, He brings comfort.
Source: Bearing Others' Burdens (Ligonier)
The speaker notes that the Luke version of the Beatitudes contains four beatitudes and four woes, while the Matthew version contains eight beatitudes and more woes.
There are some of these later in Luke’s version of the Beatitudes. He gives four beatitudes and four woes, whereas Matthew gives eight beatitudes and several more woes.
Source: The Beatitudes (Ligonier)
Believers are commanded to actively hate evil and cling to good.
He says, “Abhor what is evil,” and “Cling to what is good.”
Source: Behave Like a Christian (Part 1) (Ligonier)
Suffering and tribulation serve the purpose of working character and provoking the virtue of hope within us.
This is because when we are forced to suffer and to undergo trials and tribulations, what God the Holy Spirit does with those tribulations is to work character within us and provoke this virtue of hope in our souls.
Source: Behave Like a Christian (Part 1) (Ligonier)
Jesus wept because He was demonstrating empathy by sharing in the sorrow of others, not because of a divine necessity.
Why did He weep? Because they were weeping. Because Jesus wept with those who wept.
Source: Behave Like a Christian (Part 1) (Ligonier)
The biblical standard for love is to rejoice with those who rejoice and mourn with those who mourn.
That is something we should all join in, sharing the joy, just as we join in the sorrow of the bereaved when we go to the house of mourning. That is what love looks like. “Rejoice with those who rejoice, and weep with those who weep.”
Source: Behave Like a Christian (Part 1) (Ligonier)
Christians are instructed not to retaliate or repay evil with evil.
Paul says, “No, that is not the way the Christian life is to be.” We are not supposed to return evil for evil.
Source: Behave Like a Christian (Part 2) (Ligonier)
Sproul distinguishes between genuine peace and a false, 'fleshly' peace that is born of falsehood and cowardice.
There is what Martin Luther called a fleshly peace, a peace born of falsehood rather than truth and cowardice rather than courage.
Source: Behave Like a Christian (Part 2) (Ligonier)
Vindication relates to justice and occurs when an accused person is found innocent or when their labor is shown to be valuable despite mockery.
Vindication takes place when someone accused of a crime or evil is found to be innocent of the charge, or their labor, which may be ridiculed or scorned, is shown to be of great value despite the mockery of the world.
Source: Behave Like a Christian (Part 2) (Ligonier)
Vindication proves that one is innocent, while vengeance is payback for harm.
There is a difference between vindication and vengeance . Vindication is that which shows you to be innocent. Vengeance is payback for the harm that you have innocently had to bear.
Source: Behave Like a Christian (Part 2) (Ligonier)
Responding to evil with good or kindness not only keeps the responder's hands clean but also exposes the perpetrator to God's wrath.
When you respond to evil with good, not only do you keep your own hands clean from producing more evil, but you put coals of fire on his head. You expose him to God’s wrath.
Source: Behave Like a Christian (Part 2) (Ligonier)
The biblical account of Abraham and Isaac demonstrates God's specific provision, where God provides a substitute sacrifice (the ram) when the intended sacrifice (Isaac) is presented.
Behold, off to the side, there was a ram caught by his horns in the thicket that could be used as a substitute for the sacrifice. God had provided. Jehovah Jireh had provided the lamb to be slain as a substitute.
Source: The Benedictus (Part 1) (Ligonier)
The Day of the Lord can be either a time of redemptive visitation or a time of judgment.
Those visits can be either wonderful and redemptive or tragic as they bring His judgment.
Source: The Benedictus (Part 1) (Ligonier)
Salvation and the remission of sins are achieved solely through the mercy of God, not through the justice of God.
The only way you can know salvation, the only way you can have the remission of sins, is through the mercy of God. It’s not through the justice of God, it’s through the mercy of God.
Source: The Benedictus (Part 3) (Ligonier)
The immediate explanation for Judas's betrayal is that he did it for money.
The immediate explanation we get was that Judas did it for the money.
Source: Betrayed (Ligonier)
God ordains everything that happens, but this does not force the creature's will or bypass secondary causes.
As the Westminster Confession rightly teaches in chapter 3, God ordains everything that comes to pass, but not in such a way as to do violence to the will of the creature or to bypass secondary causes.
Source: Betrayed (Ligonier)
God hardened Pharaoh's heart not by creating fresh evil, but by removing restraint and allowing him to act according to his own character.
All God had to do to harden Pharaoh’s heart was to give him more rope, remove more restraint, and let him act according to his own character.
Source: Betrayed (Ligonier)
Judas was born into a state of wickedness, and his betrayal was an eternal appointment fulfilled by a heart that was already desperately wicked.
No, betrayal was already in the heart of Judas. Jesus would say at the Last Supper: “What you are about to do, do quickly. I know what you’re going to do, I know what you want to do. Go do it.” This appointment made from eternity was fulfilled by one whose heart was already desperately wicked.
Source: Betrayed (Ligonier)
Peter's attempt to prevent Jesus's suffering and death was a voicing of Satan's theology.
Simon, you don’t know what you’re talking about. You’re voicing the theology of Satan.
Source: Betrayed (Ligonier)
Anger is generally a reaction to pain, disappointment, or frustration.
I do not think that most anger arises out of pain. I think it all does. If somebody punches you, it makes you mad. If somebody disappoints you, it makes you mad. If somebody frustrates you, it makes you mad.
Source: Betrayed (Ligonier)
True Christian witness involves actively speaking about one's experience rather than merely living a good life.
They didn’t just try to live a good life after that and have people come up to them and say, “What’s changed you from a sin-blistered soul into a valorous saint?” They didn’t just do evangelism by example. They opened their mouths. They told everyone what they heard and what they saw
Source: The Birth of Jesus (Ligonier)
Wealth can be gained through beneficial means, such as invention and mass production, which benefit the whole nation.
An example I often use is Henry Ford, who became one of the wealthiest tycoons of his era because he invented the mass production of automobiles. He got wealthy not by tromping on people’s backs but by making automobile transportation affordable to almost every family in the United States through mass production.
Source: Blessings & Curses (Ligonier)
A life defined solely by the pursuit of pleasure is doomed either to frustration or boredom.
The ancient hedonistic paradox discovered by the Cyrenaics, however, says that if you seek more pleasure and fail, you will be frustrated, but if you achieve your goal of pleasure, you will be bored. If your life is defined strictly by the pursuit of pleasure, you are doomed either to frustration or boredom.
Source: Blessings & Curses (Ligonier)
Justification is achieved by faith alone, not by adherence to the law or physical rites like circumcision.
The Jew is justified not by his circumcision; the Jew is justified by faith.
Source: Boasting Excluded (Ligonier)
The cross is the universal symbol of the Christian faith and represents humanity's hope.
I was amazed to realize that I couldn’t go a city block in this town without seeing a cross, the universal symbol of the Christian faith, the symbol of humanity’s hope.
Source: The Catch of Fish (Ligonier)
The cross represents a work intended to save people who are in their sin.
It represents a work of somebody trying to save people who are in their sin.
Source: The Catch of Fish (Ligonier)
The supreme atonement offered by the Son of God is so perfect and complete that it renders any further ritualistic repetitions of atonement irrelevant.
There is no need to celebrate the Day of Atonement unless you celebrate the supreme atonement that was offered once and for all by the Son of God, so perfect in its sufficiency and completion that it made any further ritualistic repetitions of that atonement irrelevant.
Source: Christ and David (Ligonier)
Salvation is achieved through the perfect life and death of the Son of God, which is confirmed by the resurrection and the promise of forgiveness.
The only way that we can make it is through the only begotten Son of God, whose perfect life and perfect death are vindicated by the divine resurrection and the promise of forgiveness for all of our sins.
Source: Christ and David (Ligonier)
The death of Christ had a specific purpose, which was to die for the ungodly, rather than merely demonstrating love or moral influence.
No, He says there was a reason Christ died in due time. There was a purpose for His death. It was not simply to demonstrate the love of God or to display some kind of moral influence on the universe. Rather, He “died for the ungodly.”
Source: Christ in Our Place (Ligonier)
Christ died specifically for His own sheep, not for all people.
Christ died for His sheep . He laid down His life for His sheep, and when He did that, there was never a doubt in heaven that all for whom He died had their sins covered, and all for whom He died would spend eternity in heaven.
Source: Christ in Our Place (Ligonier)
The atonement is universally sufficient to cover all sins, but it is only efficient for those who believe.
In other words, it is valuable enough to cover the sins of all of the world, in that sense it is universally sufficient, but it is efficient—that is, it effects salvation—only for those who believe.
Source: Christ in Our Place (Ligonier)
Limited atonement means that Christ died specifically for a remnant of the world to ensure their salvation.
The idea of limited atonement deals with the question of God’s design, or what God intended. Did God intend to save a remnant of the world and send His Son to die for His sheep, to die for those people to ensure their salvation?
Source: Christ in Our Place (Ligonier)
Christ died for godless people, not for righteous or good people.
But Paul says that in the case of the atonement, it was not that Jesus was dying for righteous people, and He was not dying for good people. He was dying for godless people.
Source: Christ in Our Place (Ligonier)
The classical biblical view of the atonement holds that the Son satisfies God's righteousness and takes God's wrath upon Himself, which is done because the Father sends Him.
The biblical view is that though the Son comes and satisfies the righteousness of God, taking the wrath of God upon Himself, He comes because the Father sends Him. It is the Father’s idea from all eternity to which the Son gives His total agreement, as well as the Spirit. This is called the covenant of redemption . From all eternity, there is one purpose and one mind in the Godhead, and it is out of the love of God that He sends His Son to take His wrath for us.
Source: Christ in Our Place (Ligonier)
Some German theologians opposed the classic doctrine of atonement, arguing that God's love was sufficient to redeem the world and that God did not need satisfying.
Context: Describing the opposing view (Umstimmung Controversy)
They said God does not need satisfying; His love is enough to redeem the world. According to them, God’s love is so great that He cancels His own wrath, sets aside His own righteousness, and accepts sinners as they are. This is more like Mr. Rogers’ Neighborhood than it is the kingdom of God.
Source: Christ in Our Place (Ligonier)
Christ died for us, having been justified by His blood, so that we might be saved from God's wrath.
Much more then, having now been justified by His blood, we shall be saved from wrath through Him.
Source: Christ in Our Place (Ligonier)
God demonstrated His love by having Christ die for humanity while they were still sinners.
But God has also demonstrated “His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him.”
Source: Christ in Our Place (Ligonier)
Jesus' whipping and driving out of the livestock was done for the purpose of removing the animals, not out of rage.
No, the purpose of the whip was to get the animals out, and He drives them out of the temple complex.
Source: Cleansing of the Temple (Ligonier)
When one trusts in Christ alone, the Judge becomes an Advocate who grants remission of sin and removes all charges.
Then the Judge becomes your friend. Then the Judge becomes your Advocate. Then the Judge gives remission of sin and removes from the record all charges against you.
Source: Cornelius' Household (Ligonier)
The biblical term 'hate' often means simply to love less.
If we look carefully at how the Bible uses that term, it frequently—but not always—means simply to love less.
Source: The Cost of Discipleship (Ligonier)
For a side to win a war of attrition, they only need to protect their borders and outlast the opponent's will and determination.
All they had to do was to protect their own borders and outlast the will and determination of the North to conquer them.
Source: The Cost of Discipleship (Ligonier)
One must carefully consider the cost of commitment, recognizing that the value of Christ is priceless.
It is a heavy cost, a heavy price, but when you count the cost of anything, along with it you must count the value of what you are getting in return. In return, for the cost of your life, is the pearl of great price.
Source: The Cost of Discipleship (Ligonier)
The account of the events preceding the crucifixion is the truth of the Word of God.
This is Luke’s account of the events preceding the crucifixion of Jesus, supervised, superintended, and inspired by God the Holy Spirit. This is the truth of the Word of God.
Source: The Crucifixion (Part 1) (Ligonier)
Jesus was so severely beaten that he was in a state of total exhaustion and could not carry the cross.
The scourging He endured was so mutilating to His flesh that the bones of His body could be clearly seen beneath the flesh. He was in a state of total exhaustion, and He simply did not have the strength to make the journey carrying the cross to the site of His execution.
Source: The Crucifixion (Part 1) (Ligonier)
The crucifixion was an extremely well-attended event, likely drawing people from all corners of the city.
Just an aside, my guess is that of all the crucifixions that ever occurred outside the city of Jerusalem, this was almost certainly the most well-attended. Tens of thousands of people were there to celebrate the Passover.
Source: The Crucifixion (Part 1) (Ligonier)
Jesus was not crucified on a simple stick, but on heavy, enormous beams of wood.
The first thing we know is that Jesus of Nazareth was not crucified on a stick. The crosses that were used were heavy pieces of wood, huge beams of enormous weight, so heavy that Jesus was not able to carry the burden Himself.
Source: The Crucifixion (Part 1) (Ligonier)
Even before the Father poured out wrath upon the Son, there was a tenderness in the Father's heart that provided help for the Son to bear the cross.
Still, even moments before this event, there was a tenderness in the heart of the Father, who condescended to provide help for His Son to bear the cross.
Source: The Crucifixion (Part 1) (Ligonier)
God chose Simon for a great honor because he did so during Christ's desperate need and passion to help provide the atonement.
Yet, at the same time, no human being in the history of the world ever received a greater honor than Simon of Cyrene, because God chose him in His Son’s hour of desperate need and passion to assist Christ in providing the atonement for us.
Source: The Crucifixion (Part 1) (Ligonier)
Lamentation is not merely a moment of sadness or an expression of grief, but a visceral experience that goes into the center of one's being.
A lamentation is not simply a moment of sadness. It is not only an expression of grief. As I said, it is visceral. It goes into the center of one’s being when a person expresses ultimate mourning and sadness.
Source: The Crucifixion (Part 1) (Ligonier)
Jesus' first recorded utterance from the cross was an intercessory plea for the forgiveness of those who were executing him.
Jesus said, “Father, forgive them, for they know not what they do.”
Source: The Crucifixion (Part 2) (Ligonier)
Jesus remained on the cross because of the covenant of redemption.
It is because of the covenant of redemption that Jesus stayed on the cross.
Source: The Crucifixion (Part 2) (Ligonier)
Jesus' staying on the cross was mandated by the eternal plan established by the Father, Son, and Holy Ghost.
It is because of the covenant of redemption that Jesus stayed on the cross. It was not a short time prior to the crucifixion that the Father had a conversation with the Son and Holy Ghost and said: “Here’s Our plan. If they come and capture You, and if they seek to put You to death, We want You to stay where You are because it is Our plan of redemption.”
Source: The Crucifixion (Part 2) (Ligonier)
The plan for redemption was established by the triune God from eternity, before the creation of humanity.
No, the Trinitarian plan of redemption was settled in eternity before a single person was created, before Adam was made from the ground and Eve made from Adam. From all eternity, the triune God was of one mind, one will, and one eternal purpose: to create and redeem a fallen group of human beings for the eternal purpose and glory of God Himself.
Source: The Crucifixion (Part 2) (Ligonier)
The reign of sin is evident in the face of death, where it is seen to be exulting, empowering, and invading the world.
Look in the face of death, because in death, you will see the exultation of sin, the empowering of sin, and the invasion of the power of sin into the world.
Source: Dead to Sin, Alive to God (Part 1) (Ligonier)
Christ defeats the curse of reigning death and the grave through His righteousness, which is imputed to believers by faith.
While we were still sinners, Christ took upon Himself the curse of that reigning death and defeated the grave by His righteousness, which is imputed to us by faith if, indeed, we put our trust in Him.
Source: Dead to Sin, Alive to God (Part 1) (Ligonier)
Christ's atonement satisfied God's wrath, ending God's opposition to humanity.
When Christ made His atonement for His people, when He made the perfect sacrifice, when He satisfied God’s wrath completely for those for whom Christ died, that was the end of the estrangement on God’s part.
Source: Death in Adam, Life in Christ (Ligonier)
The reconciliation process involves Christ satisfying God's holiness and opposition toward us while we are still opposed to Him.
In this drama of reconciliation, Christ satisfies the righteousness and the holiness of His Father. He satisfies God’s opposition toward us while we are still opposed to Him.
Source: Death in Adam, Life in Christ (Ligonier)
True reconciliation is not achieved by Christ's death alone, but requires regeneration by the Holy Spirit to remove human opposition.
We did not experience that reconciliation until the removal of our opposition and hostility toward Him when we were regenerated by the Holy Spirit.
Source: Death in Adam, Life in Christ (Ligonier)
The reconciliation experienced by believers is not merely a one-time event through Christ's death, but a continuous process realized through His life and ongoing intercession.
As wonderful as His once-for-all death was on the cross, how much greater is the reconciliation that we realize and experience because He lives and ever intercedes for us.
Source: Death in Adam, Life in Christ (Ligonier)
No affliction or sorrow is so intense that it can be compared to the glory of the reconciliation received in Christ.
There is no affliction so dire, no sorrow so deep, no pain so intense that is worthy to be compared to the glory of that katallagē , of that reconciliation we have received in the Beloved.
Source: Death in Adam, Life in Christ (Ligonier)
Christ satisfied God's justice and righteousness, and stood in the gap for the effects of sin and death.
Context: Prayer/Theologian's reflection on Christ's work
Father, we thank You for the reconciliation that was effected on our behalf by Christ, who satisfied Your justice, satisfied Your righteousness, and not only that, but who stood in the gap for the radical effects of sin and death that has been the lot of the whole world
Source: Death in Adam, Life in Christ (Ligonier)
The primary cause of Agrippa's death was the judgment of God.
The primary cause of his death, as Luke tells us, was the judgment of God.
Source: The Death of Herod (Ligonier)
A genuine sacrifice for Christ, even a small one, is more valuable than large, self-generated acts of devotion.
I do not know how you feel, but I know that whatever devotion I have given in my life to Jesus, whatever sacrifice I have made for the sake of His kingdom pales into utter insignificance in light of the poverty-stricken widow whose mite was seen and blessed by Jesus.
Source: The Destruction of Jerusalem (Ligonier)
The Son of Man did not come to destroy lives but rather to save them.
For the Son of Man did not come to destroy men’s lives but to save them.
Source: Discipleship (Ligonier)
Following Christ requires total commitment, as illustrated by the teachings regarding the plow, the burial of the father, and the farewells.
No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.
Source: Discipleship (Ligonier)
Jesus explicitly stated that his purpose was not to bring peace, but rather division.
Jesus said: “No. If you suppose that, it is an improper supposition. I tell you, not at all. Peace is not My purpose, but rather, division.”
Source: The Dividing Christ (Ligonier)
In heaven and full glorification, humans will regain the ability to not sin and the ability to not die.
When you go to heaven and have your full glorification, then you have the non posse peccare and the non posse mori . You will not be able to sin or die.
Source: The Doctrine of Imputation (Ligonier)
God provides for humanity, as demonstrated by the ravens, who do not toil or plan for future sustenance.
Jesus said: “Think about the raven. He doesn’t sow. He doesn’t reap. He doesn’t have a storehouse or a barn—but God feeds him. Of how much more value are you than the birds?”
Source: The End of Anxiety (Ligonier)
The passage from Isaiah 53 is an eyewitness description of Jesus' passion, even though it was written centuries before the cross.
Is this not familiar? It sounds almost like an eyewitness description of the passion of Jesus, but these words were written almost eight hundred years before the cross.
Source: The Ethiopian Eunuch (Ligonier)
The resurrection of Jesus demonstrates that God accepts payment for the moral debt of humanity, thereby providing justification.
But when the Father raised the Son from the dead, He said to the world, “I accept this payment for those debtors who cannot pay.” So, the resurrection of Jesus is not simply for His vindication, but it is for our justification, because it is God’s demonstration to His unjust people, to those debtors who cannot pay, that He accepts the payment in full for the moral debt that has been incurred by us.
Source: Faith Triumphs in Trouble (Part 1) (Ligonier)
Both Jesus' perfect active obedience (earning blessedness) and his perfect passive obedience (bearing sin on the cross) are necessary for human justification.
Both active and passive obedience are essential for our justification.
Source: Faith Triumphs in Trouble (Part 1) (Ligonier)
Justification is a completed, past-tense action accomplished by Christ's work, meaning believers are declared righteous immediately upon faith.
The moment you believe in Jesus, the second you put your trust in Him, God declares you just, once and for all. “Having been justified” refers to an action that is in the past. It is accomplished.
Source: Faith Triumphs in Trouble (Part 1) (Ligonier)
Christ gave a unique peace that is superior to anything the world can offer.
Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled
Source: Faith Triumphs in Trouble (Part 2) (Ligonier)
The flaming sword placed at the entrance to Eden was an instrument of coercion to prevent any creature tainted by sin from re-entering God's presence.
The purpose of that sword is not to rattle it in case something goes wrong, but to use it as an instrument of coercion so that no creature tainted by sin and defiance against God could ever enter that place again.
Source: Faith Triumphs in Trouble (Part 2) (Ligonier)
The loss of access to the Garden of Eden is considered one of the greatest losses for humanity.
The loss of access is one of the greatest losses that human beings have ever incurred.
Source: Faith Triumphs in Trouble (Part 2) (Ligonier)
The three benefits or fruits of justification are peace with God, access to His presence, and the hope of His glory.
Paul tells us that these three things are the fruit of our justification: peace with God, access to His presence, and the hope of His glory that is shed abroad in our hearts.
Source: Faith Triumphs in Trouble (Part 2) (Ligonier)
The Christian's standing before God is based on the righteousness of Christ, which remits sins and satisfies guilt.
Our standing before God is as those who have been covered with the righteousness of Christ, have been declared just in His sight, and have had our sins remitted and our guilt satisfied by Christ’s atoning death.
Source: Faith Triumphs in Trouble (Part 3) (Ligonier)
When a person is justified, they gain a new perspective on suffering, allowing them to rejoice in tribulations.
When you are justified, you do not see suffering as an exercise in futility, as something that takes away your hope. Instead, once you have that anchor on your soul, the anchor holds when tribulation comes.
Source: Faith Triumphs in Trouble (Part 3) (Ligonier)
The ultimate result of justification is the presence of joy in the Christian life, which outweighs all suffering.
Above all, the fruit of justification is the presence of joy in the Christian life. We have found the pearl of great price, and no matter how much pain we have to go through, no matter how much tribulation we have to endure, as bad as things may be, these things are not worthy to be compared with the joy that God has set before us in Christ.
Source: Faith Triumphs in Trouble (Part 3) (Ligonier)
After being reconciled and justified, believers can find glory in tribulation because of Christ and their justification.
Once we are reconciled and justified, even when people slander us, when they wound us deeply and tribulation becomes our life, we can glory in it because of Christ and our justification.
Source: Faith Triumphs in Trouble (Part 3) (Ligonier)
Justification is the initial gift, but it leads to a series of subsequent gifts, including peace, access to God's presence, and joy.
The first package we pick up is our justification. When we open up that package, then there is another package: peace with God. When we open up that package, there is another package: access into His presence.
Source: Faith Triumphs in Trouble (Part 3) (Ligonier)
The gift of justification leads through a process where tribulation gives perseverance, which in turn gives character and hope.
Then we open up that package, and it tells us that very tribulation gives us another gift: perseverance. When we open up that package and tear off the ribbon, there is another one: perseverance gives us character, and character gives us hope that will never embarrass us, that will never disappoint.
Source: Faith Triumphs in Trouble (Part 3) (Ligonier)
Hearing the Word of God always results in a non-neutral outcome, leading either to blessing or curse.
Hearing the Word of God never leaves anyone in a neutral situation. You are either blessed by it or you are cursed by it.
Source: The Faithful Steward (Ligonier)
The greater the measure of forgiveness received, the greater the resulting love and thankfulness.
Isn’t it as obvious as it could be that the one who had been forgiven ten times more than the other was ten times more thankful, ten times more loving?
Source: The Forgiven Woman (Ligonier)
Hearing that one's sins are forgiven by Jesus Christ is a gift far greater than any worldly success or material reward.
What is that compared to hearing the Lord Jesus Christ say to you, “Your sins are forgiven”? I know on September 13, 1957, in my heart, I heard the Lord Jesus say that to me.
Source: The Forgiven Woman (Ligonier)
For those who do not follow the Spirit, the only consequence is condemnation.
But, beloved, for those who do not walk according to the Spirit, who are not in Christ Jesus, there is nothing but condemnation.
Source: Free from Indwelling Sin (Ligonier)
Christ died as a substitute for us, taking upon Himself our punishment for failing to keep the covenant of works.
However, our Lord has accomplished it, and when He died, He took upon Himself our punishment for failing to keep the covenant of works.
Source: Freed from the Law (Ligonier)
Jesus' words regarding the destruction of Jerusalem and the temple were fulfilled in AD 70.
In AD 70, Jesus came in judgment. He destroyed the city. He destroyed the temple. He dispersed His people, and He came to judge them.
Source: This Generation Will Not Pass Away (Ligonier)
God is the one who justifies, and Christ's resurrection confirms His power to intercede for believers.
It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.
Source: God's Everlasting Love (Ligonier)
The redemption accomplished by Christ was not for all mankind, but specifically for God's elect.
I do not believe for a moment that this was for all mankind. God gave His Son to redeem His elect.
Source: God's Everlasting Love (Ligonier)
True redemption is determined by the condition of a person's heart, not merely by verbal confessions or outward actions.
What is in the heart will determine our redemption.
Source: God's Judgment Defended (Ligonier)
Paul questioned the value of Jewish identity and circumcision if they do not guarantee salvation.
Paul, if he were here today, would say, “Just because you’ve been baptized and are a church member is no guarantee that you will enter into the kingdom of God.”
Source: God's Judgment Defended (Ligonier)
Paul did not suggest that evil actions are permissible if they lead to good outcomes.
Paul never said, “Let’s do evil that good may come.” The Apostle Paul never entertained the idea that the ends justify the means.
Source: God's Judgment Defended (Ligonier)
Fallen humanity makes a dreadful exchange by trading the glory of God for a lie.
Paul goes on to talk about the dreadful exchange we make as fallen creatures, in which we trade the glory of almighty God, the sweetness of His excellence, and exchange that truth for a lie we prefer.
Source: God’s Wrath on Unrighteousness (Ligonier)
In God's just judgment, He may abandon the impenitent sinner by removing restraints, allowing them to continue sinning.
He abandons them to their own sinful impulses, removing His restraints, and saying, “If you want to sin, go ahead and sin.” This is what we call in theology the “judicial abandonment,” when in God’s dispensing of His just judgment, He abandons the impenitent sinner forever.
Source: God’s Wrath on Unrighteousness (Ligonier)
The massive perdition of fallen humanity is not failing to know God, but knowing God and yet refusing to honor or be grateful to Him.
It is not that they fail to know God and therefore do not honor and thank Him, but while they know God, they will not honor Him, and they will not be grateful.
Source: God’s Wrath (Ligonier)
Unconditional election means that God chose a fixed number of fallen human beings to be redeemed and conformed to the image of His Son from eternity, without basing it on foreseen conditions.
By way of introduction, that phrase unconditional election simply means that from all eternity, God chose or elected a fixed certain number of fallen human beings to be redeemed and conformed to the image of His Son. This election was unconditional in the sense that it was not based upon some foreseen or foreknown conditions met during the creature’s lifetime.
Source: The Golden Chain (Ligonier)
God has a sovereign purpose of salvation and sends His Son to effect atonement for His people, who are adopted into the family of God.
The God of Scripture is a God who from all eternity has a sovereign purpose of salvation in mind, and He sovereignly sends His Son into the world to effect the atonement for His people, that they may be adopted into the family of God.
Source: The Golden Chain (Ligonier)
The process of salvation involves a logical order that includes justification, sanctification, and glorification.
We have justification, which is followed by sanctification, which is followed by glorification. Those all occur in a certain logical order in the way or in the plan of salvation.
Source: The Golden Chain (Ligonier)
According to the Roman Catholic system, committing a mortal sin causes a loss of justification, requiring subsequent sacraments and works of satisfaction for restoration.
▷ A view Sproul explains or critiques — not his own position.
If a person commits such a sin, he loses his justification, even if he might still retain his faith. In the Roman Catholic system, according to the sixth session Council of Trent, one can have faith and still not have justification, because you can have faith and commit a mortal sin.
Source: Good & Bad Fruit (Ligonier)
Jesus' cursing of the fig tree is presented as an example of God's judgment being applied to a hypocritical situation.
If there’s ever an event in the Bible where it seems that we see an arbitrary judgment of God in Christ, it was when Jesus cursed this fig tree.
Source: Good & Bad Fruit (Ligonier)
A good person produces good outcomes, and an evil person produces evil outcomes, based on what they treasure in their heart.
Jesus said, “A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.”
Source: Good & Bad Fruit (Ligonier)
If those who ignored the law from angels received just retribution, we are even more responsible for the salvation given through Christ.
So, the author of Hebrews says that if the law that came from the angels was ignored by people in the Old Testament and they received a just retribution, how much more responsible are we to that which has come to us from Christ, who is superior to the angels?
Source: A Great Salvation (Ligonier)
Herod was haunted by guilt because of an atrocity committed under his rule.
In this brief interlude, Luke describes a man haunted by guilt, and he should have been. His guilt was connected to an atrocity that was committed under his rule.
Source: Haunted By Guilt (Ligonier)
The initial act of Peter and John looking directly at the beggar was significant because it was an unusual and noticeable action.
But when Peter and John came, they did not avert their gaze. They looked directly at him. They made eye contact with him, and they emphasized that eye contact by saying to him, “Look at us.”
Source: Healing at the Gate Beautiful (Ligonier)
The actions of the world's rulers, including the crucifixion of Jesus, were determined by God's plan and purpose.
No, it was all according to the hand of God and the purpose He had determined beforehand.
Source: Holy Boldness (Ligonier)
Christ's death was not merely the result of a riotous crowd's torture, but rather an atonement that satisfied the justice and wrath of a holy God.
His death was not just the result of an angry mob heaping all kinds of unspeakable torture on Him; His death was an atonement by which He satisfied the wrath and the justice of a perfect and holy God.
Source: If It Is of God (Ligonier)
While the gospel is offered universally, the benefits of the atonement are limited only to those who believe.
The condition is set forth that to receive the benefits of the cross, one must put his trust in Christ. In the very least, we have to say that the atonement is limited to believers.
Source: Israel Rejects the Gospel (Ligonier)
The doctrine of limited atonement asserts that God planned salvation from eternity, ensuring the Son died for those whom the Father gave Him.
The doctrine of limited atonement says that God knew what He was doing from all eternity. He constructed a plan of salvation, and in perfect agreement with the Father, the Son came into the world to die for those whom the Father gave Him.
Source: Israel Rejects the Gospel (Ligonier)
Paul's sorrow is not temporary, but a continuous grief that affects his heart.
He says, “This grief, this pain is not a passing thing, but it is a grief that attends my life and perturbs my heart continually.”
Source: Israel's Rejection of Christ (Ligonier)
Paul's willingness to be accursed demonstrates his profound love and concern for his fellow Israelites.
Listen to what Paul says here: “For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, who are Israelites.”
Source: Israel's Rejection of Christ (Ligonier)
Paul stated that he was willing to be accursed for the sake of his brethren according to the flesh, who are Israelites.
I am willing to be accursed for the sake of my brethren according to the flesh, who are Israelites.
Source: Israel's Rejection of Christ (Ligonier)
To be anathema means to be placed under the curse of God, delivered to total destruction.
The word that Paul uses here is that he would be willing to be anathema , under the very curse of God, delivered to total destruction.
Source: Israel's Rejection of Christ (Ligonier)
Humans are inherently unjust, and their righteousness must come from Christ through God's grace.
Paul is saying that we are only able to be adopted into the family of God and receive the gift of the transfer of Christ’s righteousness to our account because of God’s grace from beginning to end.
Source: Israel's Rejection & God's Justice (Part 1) (Ligonier)
Paul concludes that God's mercy is not based on human will or effort, but solely on God's own showing of mercy.
So then”—that is, in conclusion—“it is not of him who wills, nor of him who runs, but of God who shows mercy.
Source: Israel's Rejection & God's Justice (Part 2) (Ligonier)
God hardens a person's heart not through mere permission, but through a divine decision that involves giving them over to their own sin.
He does so not by mere permission, but by a divine decision that we read of again and again, particularly in the book of the prophet Jeremiah, where God deals with impenitent sinners by giving them over to their own sin.
Source: Israel's Rejection & God's Justice (Part 2) (Ligonier)
Giving over a sinner to wickedness is not an act of unrighteousness on God's part, but rather a manifestation of His perfect justice.
From Genesis to Revelation, we see that abandoning a sinner to wickedness is not an act of unrighteousness on God’s part but is a manifestation of His perfect justice.
Source: Israel's Rejection & God's Justice (Part 2) (Ligonier)
God's action of giving an evil person over to evil is perfectly just, as it is a consequence of the person's own sinful disposition.
Yes, it is fair. It is perfect justice for God to give an evil person over to evil.
Source: Israel's Rejection & God's Justice (Part 2) (Ligonier)
The metaphor of the potter and clay may refer to either the original creation or the fallen, corrupt clay.
What we will consider when we deal with this is whether this “same batch” of clay is the original batch of creation or the “same batch” of fallen, corrupt clay, in which case the potter in this metaphor shapes some from that fallen, corrupt clay to be recreated in the image of Christ unto salvation and the rest are molded for the dishonor they so richly deserve.
Source: Israel's Rejection & God's Justice (Part 2) (Ligonier)
God's sovereign plan of salvation was determined before the world was created, before Adam and Eve, and before the fall.
No, both sides agree that God’s sovereign plan of salvation was determined from the foundation of the world before the world was made, before there ever was an Adam, before there ever was an Eve, before there ever was a garden, and before there ever was a fall.
Source: Israel's Rejection & God's Justice (Part 3) (Ligonier)
The lapse into sin was for God's glory, as evidenced by Scripture's description of God enduring the vessels of wrath.
We do know Scripture tells us that somehow the lapse into sin that produced a batch of fallen humanity and fragile and corrupt clay was for His glory. We read in verse 22 these words: “What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction,”
Source: Israel's Rejection & God's Justice (Part 3) (Ligonier)
The contrast between love and hate in Scripture is not meant to indicate that God has malicious contempt, but rather that the two poles are understood in relation to each other.
When Paul recites the book of Genesis in Romans 9:6–13, when he repeats the words, “Jacob I have loved, but Esau I have hated,” we cannot understand the meaning of the term hatred to indicate that God has a malicious sense of odium or contempt within His being against this poor wretch by the name of Esau. It is not that God is filled with loathing toward him.
Source: Israel's Rejection & God's Purpose (Ligonier)
Through Israel's fall, salvation was brought to the Gentiles to provoke jealousy in Israel.
But,” the Apostle says, “through their fall, to provoke them to jealousy, salvation has come to the Gentiles.”
Source: Israel's Rejection Not Final (Part 1) (Ligonier)
Paul's analogy describes the process where worthless branches are grafted into the root of the valuable olive tree.
The branches are cut off the root of the tree, “and you,” Paul says, speaking of the gentiles, “being a wild olive tree, were grafted in among them.” This is what God did: He cut off the branches of this precious, durable, valuable olive tree.
Source: Israel's Rejection Not Final (Part 1) (Ligonier)
The principle of cutting is deeply rooted in the Bible, exemplified by the circumcision rite which symbolized separation from the world.
It may seem crude or crass to you when you think about it, but what was going on symbolically when the Jewish male children were circumcised, when the foreskin of their flesh was cut off? It had a twofold symbolic significance.
Source: Israel's Rejection Not Final (Part 1) (Ligonier)
Excommunication is the final act of punishment where the church cuts a person out of fellowship with God's people.
It means that the church of Jesus Christ turns you over to Satan. It cuts you out of fellowship with the people of God. That is what excommunication is, and that is what the church is commanded by Jesus to do to people who persist in gross and heinous sin.
Source: Israel's Rejection Not Final (Part 1) (Ligonier)
The completion of the fullness of the Gentiles will precede a new redemptive-historical visitation by God the Holy Spirit for Israel.
This will take place in a new redemptive-historical visitation by God the Holy Spirit, following the fullness of the gentiles “until the times of the Gentiles are fulfilled” (Luke 21:24).
Source: Israel's Rejection Not Final (Part 2) (Ligonier)
Martin Luther's harsh criticisms of the Jews were motivated by two factors: the hostility of the Jews toward the gospel and the oppressive interest payments imposed by bankers.
Context: Describing Luther's motivations, not his own.
First, the Jews of the day were hostile toward the gospel that Luther was laboring to proclaim in his homeland. Second, the bankers were imposing burdensome, oppressive, and usurious interest payments on the peasants of Germany. This provoked Luther’s wrath.
Source: Israel's Rejection Not Final (Part 3) (Ligonier)
Not everyone who is circumcised is automatically saved; rather, salvation requires a spiritual circumcision of the heart.
He argued that not everyone who is circumcised is automatically saved, but only those who are circumcised in their heart.
Source: Israel's Rejection Not Total (Ligonier)
The failure of Israel to obtain what it seeks is due to God making them blind, which is a punishment for their sin.
The reason the people of the nation did not find what they sought is because they were blind. The reason they were blind and groping in the darkness is because God made them blind. Their blindness was a punishment for their sin. They did not want to see the things of God.
Source: Israel's Rejection Not Total (Ligonier)
The Word of God is beneficial and sweet to those who are being saved, but it is poisonous to those who perish.
To those who are being saved, the Word of God is sweetness and honey, more precious than silver and gold. But for those who perish, it is poison.
Source: Israel's Rejection Not Total (Ligonier)
The people's reaction to Jesus' miracles often involves a contrast between wanting Him to leave and eagerly welcoming Him.
Note the irony; the multitude on the other side of the lake wanted Him gone. The people who were more familiar with Him near Capernaum were happy to see Him returning, for they were waiting for Him.
Source: Jairus' Daughter (Ligonier)
The function of the Old Testament priest was fulfilled and concluded by the offering of Jesus on the cross.
This is because the function of the priest in the Old Testament reached its fulfillment and conclusion in the offering of Jesus on the cross.
Source: From Jerusalem to Illyricum (Ligonier)
Jesus taught that the Scriptures foretold that the Messiah would suffer, rise from the dead, and that repentance for sins would be proclaimed to all nations.
These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.
Source: Jesus Appears (Ligonier)
Jesus' atonement was a final, singular event that required no further sacrifices, and He now serves as our eternal High Priest.
The day that Jesus died on the cross was the final day of atonement forever—never does another atonement need to be made. When Jesus atoned for our sins, He did not go into the temple on earth and sprinkle His blood on the ark of the covenant. He went to heaven, to the heavenly tabernacle, and passed through the veil that separates heaven and earth.
Source: Jesus Appears (Ligonier)
Since His final work of atonement, Jesus has been continuously interceding for believers before the Father.
There, with His final work of atonement, He presented His finished work to the Father. From that day, He has been serving as our High Priest, interceding for His people—the church—every single day.
Source: Jesus Appears (Ligonier)
Jesus' ascension and subsequent return to heaven were part of a divine plan that was affirmed by God the Father.
That prayer was answered in the affirmative: “Of course, Jesus. When You come home, You will come back to Your place of origin, back to heaven itself.”
Source: Jesus Appears (Ligonier)
The parable of the vineyard owner illustrates the rejection of the Messiah and the subsequent judgment upon those who reject him.
But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ And they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others.
Source: Jesus’ Authority & the Parable of the Tenants (Ligonier)
The darkness that fell during Christ's crucifixion was a supernatural event that immediately stopped the mocking and tormenting of the crowd.
When this event took place, every one of the taunts, mockeries, and torments were stopped instantly. Every mouth was silenced as the people were plunged into total darkness.
Source: Jesus Dies (Ligonier)
Through Christ's righteousness, believers are justified and gain peace and access into God's presence.
All who are covered by the righteousness of Christ and justified by His life and death would have the resolve, as the Apostle Paul declared, that being justified, we have peace with God and access into His presence.
Source: Jesus Dies (Ligonier)
The night described was pivotal, marking the institution of the Lord's Supper and the establishment of a new covenant in Jesus' blood.
It was the night that was the birthday of the Christian church, when Jesus instituted a new covenant in His blood for remission of sins.
Source: Jesus at Gethsemane (Ligonier)
The wrath of God is a terrifying reality that is not ended by Jesus's work on the cross, and salvation is necessary to protect against it.
Beloved, there is nothing more real or terrifying than the wrath of God, and do not think for a moment that even Jesus’ work on the cross ended the wrath of God forever. The salvation He won for us is salvation from what? From the wrath that is to come, and it will come.
Source: Jesus at Gethsemane (Ligonier)
Humanity cannot imagine a reason for God to receive them except through the righteousness and blood of Jesus.
We can’t imagine any reason in ourselves why You would receive us. We can’t imagine any reason in ourselves why You would not totally and categorically reject us, except You have covered us with the righteousness and blood of Your dear Son.
Source: Jesus Rejected (Ligonier)
Despite Pilate's declaration of innocence, the crowd insisted on Jesus' crucifixion.
But they all cried out together, “Away with this man, and release to us Barabbas”— a man who had been thrown into prison for an insurrection started in the city and for murder.
Source: Jesus on Trial (Ligonier)
Unlike the temporary sacrifices of the early high priests, Jesus was himself the ultimate, perfect sacrifice (the Lamb) for the atonement of sin.
But the great High Priest with Annas and Caiaphas was Himself the Lamb without blemish. He did not offer another animal to be sacrificed temporarily, but He was both the object and subject of the high priesthood. He not only gave a lamb, but He was the Lamb, who was slain for the atonement of His people’s sin.
Source: Jesus on Trial (Ligonier)
The people who demanded Jesus' crucifixion were not the same people who had previously hailed him.
These were not the people that were crying “Hosanna” on Palm Sunday. This was a mob of conspirators, the high priests, the Pharisees.
Source: Jesus on Trial (Ligonier)
In the Old Testament, circumcision served as the physical sign of God's covenant promise to Abraham and his descendants.
In the Old Testament, circumcision was the sign of God’s covenant promise that He gave to His people. When God called Abraham out of Mesopotamia, out of paganism, He promised to Abraham that He would be his God, and He would make him the father of a great nation.
Source: The Jews Are as Guilty as the Gentiles (Ligonier)
The event described in Genesis 15:17 is a theophany where God pledges His promise by His own eternal being and character.
The fire represents God, and God moves between the pieces that have been torn asunder. God was saying to Abraham: “Abraham, if I don’t keep this promise, may I be cut in half, may the immutable God suffer a mutation, may the eternal God become temporal. Abraham, I’m not promising on My mother’s grave. I don’t have a mother. I’m not promising by the temple or the earth, which is My footstool. I am promising by My own being, My own character. My eternal Godhead is on the line. You want to know if I’m going to keep My word? I’m pledging you by My very deity.”
Source: The Jews Are as Guilty as the Gentiles (Ligonier)
Circumcision was a sign of God consecrating Israel, separating them from the nations and fallen humanity through an act of grace.
The significance of the cutting rite of circumcision was that God was consecrating or cutting Israel out of the mass of nations in the world. He was separating them to Himself, distinguishing them by an act of grace, and cutting them apart from fallen humanity.
Source: The Jews Are as Guilty as the Gentiles (Ligonier)
The sign of circumcision is significant because it is both primitive and obscene, mirroring the obscenity of sin.
I like your choice of words to describe it. I can’t imagine anything more crass or more primitive as a religious rite than the cutting off of the foreskin of the man’s flesh. You’re right. That’s primitive. However, the promise God was making was not for the benefit of only a gnostic, elite group of intellectuals. He was communicating His promise in a sign so base, so primitive, that the least of the people in the nation would be able to grasp it in its graphicness. But I really like the word obscene because there’s no better word to use to describe what sin is.
Source: The Jews Are as Guilty as the Gentiles (Ligonier)
John the Baptist questioned the people's motives for seeking cleansing, implying they were not genuinely fleeing from impending divine wrath.
Who warned you to flee from the wrath to come? Is that why you are here? Are you coming to be cleansed because you know that wrath is coming, and somebody has warned you to flee from this wrath? Who told you that?
Source: John Preaches (Ligonier)
Jesus's warning 'Judge not' refers specifically to the judgment of condemnation, not the necessary discernment between good and evil.
Jesus did not prohibit the judgment of discernment or ethical evaluation in this text. Rather, He was speaking of a different kind of judgment—the judgment of condemnation.
Source: Judge Not… (Ligonier)
True righteousness is not achieved by human effort or adherence to the law, but is a free gift from God received through faith in Christ.
Suddenly, Luther understood another righteousness, a righteousness that was the free gift of God to all who put their trust in Christ, a righteousness that would avail to satisfy all the demands of God’s law.
Source: The Just Shall Live by Faith (Ligonier)
Critics argue that the concept of the Lamb of God taking away sin has no precedent in the Old Testament, as sin offerings typically involved bulls and goats, not lambs.
Context: Quoting an objection raised by critics.
Wait a minute. Nowhere in the Old Testament do we find the lamb involved in the expiation of sin. In the sin offerings of the Old Testament, bulls and goats were sacrificed, the scapegoat was driven out into the wilderness, but lambs were not used.
Source: The Lamb of God (Ligonier)
The full understanding of Jesus' mission requires considering the entire sequence of events, including the cross, resurrection, and ascension.
It is only when we look at the whole picture, with the cross, the resurrection, the ascension, and the day of Pentecost behind us, that we begin to see the depths and riches of all that God was communicating through the announcement of His messenger: “Behold, the Lamb of God who takes away the sin of the world!”
Source: The Lamb of God (Ligonier)
It is dangerous to exaggerate one's own achievements and discount God's law when concluding that one lives without sin.
I tried to explain to the young man, “Do you realize how far you must discount the law of God and how much you must exaggerate your own achievement to come to the conclusion that you live now without sin?”
Source: Law Cannot Save from Sin (Part 1) (Ligonier)
Seeking instant perfection leads only to disappointment and frustration.
Context: Prayer (attributed to God/Lord)
Father, every time we seek instant perfection, we are only disappointed and frustrated.
Source: Law Cannot Save from Sin (Part 1) (Ligonier)
Every choice a person has ever made, even those that seemed repugnant, was dictated by the desire that made not choosing it even more repugnant.
Every choice you have ever made, even when the choice itself may have seemed absolutely repugnant to you, you chose it because not choosing it was even more repugnant than choosing it. That which seemed most pleasing to you at the moment is what dictated your choice.
Source: Law Cannot Save from Sin (Part 2) (Ligonier)
Freedom is the ability to determine one's own choices, and this is distinct from fatalistic or astrological determination.
The essence of freedom is to be able to determine your own choices.
Source: Law Cannot Save from Sin (Part 2) (Ligonier)
Because Christ paid the full price of satisfaction for sin on the cross, believers are permanently safe and there is no condemnation for them.
Christ drank the cup of the condemnation of the Father for His sheep forever. There is no condemnation left anymore for His Son. If you are in the Son, you are in the cleft of the rock. You are in the shelter of the Rock of ages. You are covered. You are hidden. You are safe, now and forever more.
Source: Law Cannot Save from Sin (Part 3) (Ligonier)
The idea of Satan having a pitchfork and horns originated in the Middle Ages when the church wanted to ward off his influence by inventing wild caricatures.
This idea came from the Middle Ages when the church was acutely conscious of the reality of Satan. They wanted to ward off his influence, and they said that the point of vulnerability of Satan was his pride. So, to attack his pride, they would invent wild caricatures of him, making him look ludicrous.
Source: Legion (Ligonier)
Jesus was killed not because He was bad, but because of His holiness, which necessitated His removal.
If you wonder why Jesus was killed, He was not killed because He was bad; He was killed because He was holy. Because He was holy, He had to be done away with.
Source: Legion (Ligonier)
The ultimate reason for God's saving action is to honor Christ.
The only reason I can give on heaven and earth for why God would save me, you, or anybody, is to honor His Son.
Source: The Locus of Astonishment (Ligonier)
All of what is not deserved punishment is considered mercy.
That is what we deserve. That is justice. All the rest is mercy.
Source: The Locus of Astonishment (Ligonier)
The Passover commemorates the Lord's victory over Egypt and the protection provided to Israel through the blood of the lamb.
The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.
Source: The Lord's Supper (Ligonier)
The Old Testament sacrificial system was merely a symbol pointing toward the perfect, final atonement achieved by Jesus' sacrifice.
In that drama of Israel was a symbol that pointed to a later, full, and perfect reality when the sins of God’s people would be satisfied once and for all.
Source: The Lord's Supper (Ligonier)
Jesus' sacrifice on the cross was the single, definitive Day of Atonement for all sins.
That Day of Atonement happened the day after Passover, when once for all, the Lamb without blemish was sacrificed on the cross.
Source: The Lord's Supper (Ligonier)
Believers are commanded to remember Christ's death by eating the bread and drinking the wine.
So, Jesus changed the liturgy and established a new covenant in His blood, and He said, “As often as you eat of this bread and drink of this wine, you will show forth My death until I come.”
Source: The Lord's Supper (Ligonier)
Attempting to atone for one's own sins is futile and worthless compared to Christ's sacrifice.
The atonement you seek to make for yourself will be worthless. It will not be worth as much as the blood of bulls or goats. It will be futile. It will be useless.
Source: The Lord's Supper (Ligonier)
Those who place their trust in Christ alone will be covered by His atonement for eternity.
But for those who put their trust in Christ, His atonement will cover you today, tomorrow, and forever.
Source: The Lord's Supper (Ligonier)
The joy in heaven over one repentant sinner is greater than the joy over ninety-nine just persons, implying a focus on the lost.
Jesus said that not only do his neighbors rejoice with him, but He said, “Likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.”
Source: The Lost Son (Part 1) (Ligonier)
Wasting a life is presented as a profound tragedy, worse than merely wasting money or time.
Is there anything more tragic, beloved, than a wasted life? It is one thing to waste a paycheck, but to waste a life is the tragedy of all tragedy.
Source: The Lost Son (Part 1) (Ligonier)
The central point linking the three parables in Luke 15 is the theme of rejoicing when something lost is found.
The one point that links together these three parables in chapter 15 of Luke’s gospel is the point of rejoicing when that which is lost is found.
Source: The Lost Son (Part 2) (Ligonier)
The central theme of the exhortations discussed is the importance of mercy rather than vengeance.
If there is a core meaning to these exhortations, it’s this: mercy, not vengeance.
Source: Love Your Enemies (Ligonier)
Christian justice and righteousness cannot be limited to the formula of merit and demerit, but rather require honoring those in authority because it is their due.
They may not deserve it. They may not have earned it. They may have not merited it. That is why we cannot reduce Christian justice and righteousness to the simple formula of merit and demerit. They may not earn it at all. But by God’s decree, it is their due, and I am to give honor to whom honor is due.
Source: Love Your Neighbor (Ligonier)
Giving to God should be done with joy and pleasure, not reluctantly or grudgingly.
not begrudgingly, not dragging their feet, not murmuring, groaning, or complaining about the burden of God’s taxation upon them, but with a sense of joy. They bring their gift to the altar with pleasure.
Source: Lying Donors (Ligonier)
Sproul asserts that he has never encountered a tither who expressed regret or regret over the amount of money they had given to the church or the work of Christ.
I have never met a tither who has missed a penny that he or she has given with a grateful heart to the work of Christ.
Source: Lying Donors (Ligonier)
The only way to escape judgment is through the way that God has provided, which is the way of the cross.
There is no way to escape that judgment save through the way that the holy God has given to the world, which is the way of the cross.
Source: Man Is without Excuse (Ligonier)
Sin is likened to depositing an indictment against oneself, accumulating wrath for the day of judgment.
Every time we sin, we are adding an indictment against ourselves, treasuring up wrath against the day of wrath.
Source: Man Is without Excuse (Ligonier)
Individuals will be judged according to their deeds, and the punishment will fit the crime.
We will be judged according to our deeds, and there are various degrees of punishment in hell. Why? Hell is the place where God manifests His perfect justice, and the punishment always fits the crime.
Source: Man Is without Excuse (Ligonier)
God's indignation is not merely anger at sin, but a reaction to humanity's constant defiance and rebellion against His law.
The Bible says God is not just angry at our sin, He is indignant about it. It is an affront to God for us to go along in our lives living in constant defiance and rebellion against His law.
Source: Man Is without Excuse (Ligonier)
Jesus' actions demonstrate that human life is supremely valuable, even if it requires sacrificing valuable animals.
Jesus is saying: “There is a human being here, a creature made in the image of God, who is being destroyed day and night by demons. I must put them somewhere, and whatever it takes, I’m going to redeem this human being.” So, before we cast aspersions at Jesus’ lack of compassion, keep in mind that it was His compassion that drove Him to destroy the pigs for the sake of one human life.
Source: A Fearful Deliverance (Ligonier)
The speaker draws a contrast between the high value of Mary's gift and the low price of Judas' betrayal.
I do not know what the balance is between three hundred denarii and thirty pieces of silver, but in the same narrative, we hear of the devotion of one who gave extravagant love to Jesus at a heavy price and also the record of unspeakable treachery and betrayal at a price of thirty pieces of silver.
Source: The Anointing at Bethany (Ligonier)
Mary's act of anointing Jesus was a highly sacrificial and important event that had profound implications for the history of redemption.
But this woman anointed Jesus for His burial. We will see in future weeks the importance of His burial for the whole history of redemption and the fulfillment of Old Testament prophecy.
Source: The Anointing at Bethany (Ligonier)
The Pelagians taught that Jesus' death and atonement was not necessary, believing God could redeem people through other means.
▷ A view Sproul explains or critiques — not his own position.
Early on, the Pelagians taught that Jesus’ death and atonement was not necessary at all and that God could have redeemed His people by many different ways.
Source: The Atonement (Ligonier)
The speaker intends to shift from a narrative exposition of Jesus' execution to a theological interpretation of the meaning of the cross.
Last week, we looked at the narrative of Jesus’ execution by way of my normal method of biblical exposition, but I mentioned that this week I would depart from the narrative and focus on a theological interpretation of the meaning of the cross.
Source: The Atonement (Ligonier)
The orthodox Christian view holds that the atoning death of Jesus was absolutely necessary.
Then the third view, which is the classic, orthodox Christian view, is that the atoning death of Jesus was absolutely necessary.
Source: The Atonement (Ligonier)
Christ experienced the full measure of God's wrath while on the cross, not after death.
When He was on the cross, He went to hell , not after He died but while He was on the cross. He experienced the full measure of God’s wrath when the Father turned His back on the Son and cursed Him for you and me.
Source: The Atonement (Ligonier)
The atonement required more than a mere scratch or a drop of blood; it required Christ's life.
It would not have done it. It took more than a scratch. The figurative significance of blood to the Jew means life . Jesus did not just give His blood . He had to give His life . He had to pour out His blood unto death, and that was the price tag.
Source: The Atonement (Ligonier)
The full price for redemption was Christ's life, not merely a superficial injury.
It would not have done it. It took more than a scratch. The figurative significance of blood to the Jew means life . Jesus did not just give His blood . He had to give His life . He had to pour out His blood unto death, and that was the price tag.
Source: The Atonement (Ligonier)
The cross signifies that God was satisfied (propitiation) and that sins were removed (expiation).
The New Testament tells us that in God’s eyes, at the top of the cross was not simply the accusation written by Pilate, but the words “it is paid” appeared figuratively on the cross in God’s sight. God is satisfied— propitiation . Our sins are removed— expiation .
Source: The Atonement (Ligonier)
Jesus' baptism and subsequent temptation are extremely important events that should elevate our understanding of Christ's victory over evil.
Our Father, as we contemplate the extreme importance of these two events—the baptism of Jesus and His temptation in the wilderness—we pray that You would elevate our understanding of Christ in the magnificence of His victory over all that is evil.
Source: The Baptism and Temptation of Jesus (Ligonier)
For redemption to occur, it is necessary not only that sin's punishment is paid for, but also that the Redeemer lives a life of perfect obedience and righteousness.
No, it is not enough that our sins are paid for. All that would do is take us back to square one, where we would still have absolutely no positive righteousness to bring before God. Our Redeemer does not have to only die. He must live. He must live a life of perfect obedience, perfect righteousness that He manifests and transfers to all who put their trust in Him.
Source: The Baptism and Temptation of Jesus (Ligonier)
The test of the second Adam (Jesus) differed from the test of the first Adam and Eve because it occurred in a desolate wilderness while he was alone and starving.
The second Adam came, and His test took place not in a paradise garden but in a desolate wilderness. He is solitary, alone, with no human companionship or fellowship. Not only that, but His test took place in the middle of a fast, where He went for forty days without anything to eat.
Source: The Baptism and Temptation of Jesus (Ligonier)
Jesus concluded that the spiritual value of his soul far outweighs the temporary gain of the entire world.
What does it profit a man if he gains the whole world and loses his soul? As hungry, lonely, and humiliated as I am, none of those things are worth My soul.”
Source: The Baptism and Temptation of Jesus (Ligonier)
The true purpose of an investigative commission is to establish justice and determine the wrongdoer, not to make all involved parties happy.
The main purpose of this commission is not to see how many groups we can make happy. The purpose of this commission is to establish justice, to see who the wrongdoer is in this situation, and to vindicate the innocent.
Source: The Beheading of John the Baptist (Part 1) (Ligonier)
The women mentioned in the text demonstrated loyalty by remaining near Jesus' death, unlike the male disciples who fled.
The male disciples fled for their lives, while the women who had been in the entourage of Jesus during His earthly ministry at least stayed close enough to be observers of His death.
Source: The Burial of Jesus (Ligonier)
Roman prisoners were typically disposed of either by being left on the cross as a warning or by being thrown into a garbage dump.
Usually, when Roman prisoners were crucified, their bodies were disposed of in one of two ways. One way was designed as an instrument of terror to keep a subjugated population under control by injecting fear into them, which was to leave the dead victim on the cross for a significant period of time until the body began to decay and decompose as a warning to anyone else who was thinking of being involved in insurrection, for example.
Source: The Burial of Jesus (Ligonier)
The Lord's Supper is a remembrance of Christ's death and the new covenant established by His blood.
As the Apostle tells us, “The night in which He was betrayed by that disciple, our Lord took bread, and when He had blessed it, He broke it, and He said, ‘This is My body given for you.’ And in like manner, He took the cup, and He said, ‘This cup now is the cup of the New Testament, the new covenant, which is in My blood, blood shed for the remission of your sins. As often as you eat this bread and drink this cup, you’ll show forth My death until I come.’”
Source: The Calling of the Disciples (Ligonier)
The eyewitnesses of Jesus' execution could not understand the significance of the event without a deep knowledge of Messianic prophecy and the illumination of the Holy Spirit.
I am convinced that the eyewitnesses of the Jesus’ execution by the Romans on the hill outside the city gates of Jerusalem could not possibly understand what was going on unless they had an uncanny grasp of Messianic prophecy from the Old Testament, along with the illumination of the Holy Spirit.
Source: The Crucifixion (Ligonier)
The Romans typically used the form of crucifixion only for slaves, the vilest criminals, and captured prisoners of war, not for Roman citizens.
When the Romans used the execution form of crucifixion, they did not do it for Roman citizens but only for slaves, for the vilest of criminals, and for captured prisoners of war.
Source: The Crucifixion (Ligonier)
Scourging served multiple purposes: to humiliate the prisoner and to ensure the crucifixion would not last too long.
One of the reasons for the scourging was simply to humiliate the prisoner, but it also had the purpose of ensuring the crucifixion itself would not last too long.
Source: The Crucifixion (Ligonier)
Simon of Cyrene was enlisted by the soldiers to carry the cross of Jesus because Jesus was too weakened by scourging to carry the crosspiece himself.
The point is that Jesus had been so weakened by the scourging He endured that He was unable to carry the crosspiece Himself, so they enlisted the aid of Simon of Cyrene.
Source: The Crucifixion (Ligonier)
Jesus endured the full measure of the crucifixion without taking the narcotic wine mingled with myrrh.
But Jesus did not take it. He suffered the full measure of the crucifixion without any painkillers.
Source: The Crucifixion (Ligonier)
It was the Roman custom to tack up the charges for a prisoner's execution on the vertical beam of the cross.
It was the custom of the Romans when they subjected someone to a public execution by crucifixion to tack up on the vertical beam of the cross the charges for which the prisoner was executed.
Source: The Crucifixion (Ligonier)
Jesus' purpose was not self-salvation, but rather the salvation of humanity.
But dear friends, Jesus was not about saving Himself. Jesus did not need a Savior. He was about saving us, which, God willing, we will explore more directly next week.
Source: The Crucifixion (Ligonier)
The darkness that fell over the land was not merely a solar eclipse, but a divine action signifying the withdrawal of God's light.
God Himself plunged the world into darkness, and there is significance to that. I have indicated before and will try to develop more next week that in Christ’s atoning death, the light of the countenance of God was turned off, and the Father turned His back on His Son.
Source: The Crucifixion (Ligonier)
Jesus' scream on the cross was not due to physical pain, but due to the experience of divine forsakenness.
When that happened, Jesus screamed not at the agony of the thorns, spears, nails, or the cross, but at the forsakenness of God.
Source: The Crucifixion (Ligonier)
The crucifixion of Jesus was a fulfillment of the Old Testament pattern of sacrifice, where God provided a substitute.
When Abraham bound his son and raised the knife to plunge it into his son’s heart, at the last second God called to him, “Abraham, Abraham, lay not thy hand upon thy son, for now I know that you trust Me.” Behold, Abraham looked and off to the side there was a lamb caught by the horns in the thicket, and God, Jehovah-Jireh, provided a substitute for Isaac.
Source: The Crucifixion (Ligonier)
The centurion recognized the significance of Jesus' death, declaring him to be the Son of God.
Mark says that when the centurion who stood opposite Him saw that He cried out like this and breathed His last, the centurion was maybe the first to recognize something going on here beyond a local execution, for he said, “Truly this Man was the Son of God!”
Source: The Crucifixion (Ligonier)
Those who forsake everything for Christ will receive a hundredfold reward in this life and eternal life.
Jesus says to Peter, “I speak with certainty and full assurance that there is no one who has forsaken all who shall not receive a hundredfold now in this time—houses, brothers, sisters, mothers, children and lands, with persecutions—and in the age to come, eternal life.”
Source: The Eye of the Needle (Ligonier)
Because the people were acting aimlessly, Jesus felt sorry for them and recognized their need for a shepherd.
When Jesus saw people acting like that, He was not angry; He felt sorry for them: “These people need a shepherd.”
Source: Feeding of the Five Thousand (Ligonier)
The Lord's Supper is a visible sign and seal of Christ's death and a means of bearing witness to it until His return.
He’s given us the Table, which is an outward, visible, tangible sign and seal of His death for us. That’s why we come to the Table—to remember His death until He comes and to anticipate the banquet feast that we will have with Him in heaven at the marriage feast of the Lamb and His bride.
Source: The Feeding of the Four Thousand (Ligonier)
The act of Jesus spitting and touching the man's tongue is interpreted by some as foreshadowing the blood of Christ, which saves humanity.
Others see a far deeper symbolic significance to Jesus using His own spit to bring redemption to a suffering human being. They say that it foreshadows, to some degree, another liquid from His body: His blood, which saves us not only in our mouths, but altogether when He pours out His blood for His people.
Source: The Healing of the Deaf Mute (Ligonier)
God's actions in creation, restoration, and redemption are always perfect and done well.
No, no. He looked at the work of His hands and pronounced His divine benediction upon it, “That’s good,” because what God does in creation, He does well. It is the same God who calls light into darkness through the power of His voice that was at work by the Sea of Galilee restoring this man’s hearing and His ability to speak.
Source: The Healing of the Deaf Mute (Ligonier)
John the Baptist fulfilled the three expectations attributed to Elijah: leading people to repentance, anointing the Messiah, and coming in the spirit and power of Elijah.
John came before Jesus, as Elijah was to come before the Messiah. John’s mission was to direct the people to repentance from their sin, again fulfilling the mission of Elijah. Finally, it was John the Baptist who anointed Jesus in the Jordan River that began Jesus’ public ministry as the Messiah, so that all three expectations attributed to Elijah were in fact fulfilled in the prophetic ministry of John the Baptist who came in the power and in the spirit of Elijah.
Source: The Healing of the Possessed Boy (Ligonier)
The woman was utterly destitute because she had spent all her money trying to find relief from her hemorrhage.
Not only was she physically miserable, not only was she socially miserable, but she was utterly destitute because she had spent every penny she owned and done everything she could to get relief from the hemorrhage.
Source: Jairus' Daughter (Ligonier)
The valediction 'go in peace' meant more than a simple goodbye; it signified permanent healing.
The “go in peace” could be seen simply as a standard, customary valediction like “goodbye.” But I think it meant so much more than that to the woman who had not had a moment’s peace in twelve years. That valediction took on a whole new meaning to her as Jesus spoke tenderly to her and He said, “Go now, not in fear, not in trembling, not in misery, but in peace.”
Source: Jairus' Daughter (Ligonier)
When Jesus was asked to pass through suffering, he agreed to God's will even when it meant saying 'yes' to what the Father wanted him to do.
Jesus replied, “If You say, ‘No,’ to My request, I say, “Yes,” to what You want Me to do.”
Source: Jesus’ Authority (Ligonier)
Jesus' compassion for the leper was not merely pity, but also righteous indignation against the fallen world and disease.
It could be translated, “He was angry”—not anger because the man violated the ceremonial law and came up to him, but Jesus’ righteous indignation against the ravages of the fallen world, Jesus’ anger against disease.
Source: Jesus Heals Many (Ligonier)
The account of Jesus' trial and crucifixion is a record given by God the Holy Spirit.
This is a record of one of the most wicked events in all human history, and that record comes to us this morning by the authority, superintendence, and inspiration of God the Holy Spirit Himself.
Source: Jesus before Pilate (Ligonier)
The New Testament account of Jesus' trial and crucifixion focuses on shame and mockery rather than pain or violence.
The New Testament account of the trial and crucifixion of Jesus is not about pain or violence. What it is about, beloved, is shame and mockery.
Source: Jesus before Pilate (Ligonier)
The Old Testament prophecy required the Messiah to be judged and killed outside the camp, similar to the scapegoat.
It was critical that the Messiah, our Savior, would have to be judged and killed outside the camp, just as in the Old Testament, when the sins of the people were imputed to the back of the scapegoat, the goat was driven outside the camp, into the wilderness and the outer darkness, symbolizing being sent out from the presence of God.
Source: Jesus before Pilate (Ligonier)
The death of Christ was caused by the envy of fallen humanity.
It was envy that led to the death of Christ.
Source: Jesus before Pilate (Ligonier)
Pilate offered the people a choice between releasing a murderer or their King, but the crowd chose the murderer.
So, he told them: “I’ll release this Man to you. Which one do you want me to release? A murderer, or your King?” Pilate completely misread the mob.
Source: Jesus before Pilate (Ligonier)
Pilate repeatedly failed to act justly because he prioritized keeping the crowd happy over upholding justice.
He attempted to keep them happy at the price of justice. Pilate delivered Jesus to be crucified.
Source: Jesus before Pilate (Ligonier)
Even when human figures like Pilate appear to be acting unjustly, they are ultimately controlled by God to fulfill His eternal plan of redemption.
But the good news is, even in that very moment, Pilate was putty in the hands of God, being used to bring about the redemption that God had ordained from all eternity.
Source: Jesus before Pilate (Ligonier)
The Greek word for 'witness' (martyria) relates to the concept of giving testimony, and the text uses a specific term (pseudomartyreō) for false or counterfeit witness.
The word for “witness” in the Greek is the word martyria , from which we get the English word martyr . The reason martyrs were called martyrs in the early church, which gave rise to the saying that the blood of the martyrs is the seed of the church, is that the martyrs eloquently gave the finest testimony or witness to Jesus that they could give by dying for Him in the arena, the Circus Maximus, and elsewhere.
Source: Jesus before the Sanhedrin (Ligonier)
Christ came not to be served, but to serve and give His life as a ransom for others.
For even the Son of Man did not come to be served, but to serve and to give His life as a ransom for many.
Source: Kingdom Climbers (Ligonier)
Jesus demonstrated a resolute determination to fulfill his destiny, moving quickly toward his death.
His face was set like flint, and He knew that He was called to give Himself over to His enemies in Jerusalem. He had been teaching His disciples that on more than one occasion. As they set out for that point of destiny, Jesus did not linger. He moved quickly, keeping pace ahead of His disciples, going to His death with a firm step.
Source: Kingdom Climbers (Ligonier)
Jesus' detailed predictions about his death and trial were accurate and foretold events that occurred.
Perhaps the most important detail of this text is Jesus’ announcement that He will be delivered into the hands of the Gentiles. He says, “Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes.” The first betrayal will be when Jesus is delivered into the hands of His enemies among the Jewish hierarchy, the chief priests and the scribes. Then He goes on, “And they will condemn Him to death and deliver Him to the Gentiles.”
Source: Kingdom Climbers (Ligonier)
The theology of the cross is the central and defining message of Christianity, which is exemplified by the Apostle Paul's declaration.
As I mentioned, this is the third time that Jesus delivers to the disciples what Luther would later call the theologia crucis , the theology of the cross, which is the theology of the New Testament, which is the theology of Jesus Himself.
Source: Kingdom Climbers (Ligonier)
Achieving glory requires first passing through the cross, meaning there is no glory without the cross.
There is no theologia gloriae without first a theologia crucis . There’s no glory without the cross.
Source: Kingdom Climbers (Ligonier)
The atonement was not a payment to the devil, but a propitiation paid to the Father to satisfy God's justice.
The ransom theory was wrong. Jesus didn’t pay a ransom to Satan; He crushed Satan’s head. The ransom was paid to the Father. The ransom was paid to God. Christ gave Himself as a propitiation to satisfy the demands of God’s justice, just as the kinsman redeemer in the Old Testament would ransom one of his relatives who was in indentured servitude.
Source: Kingdom Climbers (Ligonier)
Believers are redeemed because Christ paid the debt owed to the Father.
We debtors, who cannot pay our debt, are never again required to pay that debt because it has been paid by the Suffering Servant of Israel.
Source: Kingdom Climbers (Ligonier)
Judas' betrayal was premeditated treason, unlike the reactions of the other twelve disciples.
When we look at Mark’s account, we know that every one of the Twelve who sat with Jesus at the Lord’s Supper would flee out of fear, weakness, or the pressure of the moment in the hours to come, but only one of them betrayed Him by premeditation. Judas’ betrayal was premeditated treason against the King of kings.
Source: The Last Supper (Ligonier)
The significance of Jesus' directive to his disciples regarding the Passover meal was easily missed.
We could read over this very quickly and miss the significance of the directive Jesus gave His disciples. In the first instance, Israelites considered the carrying of water jugs to be women’s work.
Source: The Last Supper (Ligonier)
The speaker asserts that Christian confessions affirm belief not only in Christ's death and resurrection but also in His future return in glory.
Both the Apostles’ Creed and the Nicene Creed affirm that we believe not only in the death and resurrection of Christ but we also believe in His future coming: the return of Christ in glory to consummate His kingdom.
Source: The Olivet Discourse (Part 1) (Ligonier)
The speaker suggests that Josephus's account of the destruction of Jerusalem by the Romans in AD 70 is a crucial firsthand report of redemptive history.
You would do well to read Josephus’ accounts of the Jewish wars because we have a firsthand report of what happened in the destruction of Jerusalem by the Romans in AD 70. That destruction was a watershed moment for all redemptive history.
Source: The Olivet Discourse (Part 2) (Ligonier)
Israel failed because it sought justice but found oppression, and sought righteousness but found a cry for help.
He looked for justice, but behold, oppression; For righteousness, but behold, a cry for help.
Source: The Parable of the Vinedressers (Ligonier)
Jesus was murdered not by thieves or Roman soldiers, but by the religious leaders who were supposed to care for the Jewish community.
He was murdered not by thieves or robbers, not by Roman soldiers, but by the clergy who had been given the task of caring for the vineyard of the beloved.
Source: The Parable of the Vinedressers (Ligonier)
The fact that the resurrection testimony was initially given by women is noteworthy given the historical bias against women's testimony in Jewish courts.
Considering that bias of the first century, is it not striking that the New Testament record of the resurrection of Christ was borne witness chiefly, at least initially, by the testimony of women?
Source: The Resurrection (Ligonier)
God raised Christ from the dead to demonstrate that our justification was secured and that He accepted the atonement Jesus offered.
But when God raised Christ from the dead, God was saying to the whole world that our justification was secured and that He accepted completely the atonement Jesus offered for His people.
Source: The Resurrection (Ligonier)
God vindicated the sinlessness of His Son by removing the power of death over Him, thereby preventing God from being unjust.
Had God allowed an innocent man to stay dead, God would have been unjust, but He vindicated the sinlessness of His Son by removing the power of death over Him.
Source: The Resurrection (Ligonier)
To inherit eternal life, one must sell all possessions and follow Jesus by taking up the cross.
Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.
Source: The Rich Young Ruler (Ligonier)
The prevailing view in their culture was that salvation was achieved by death.
In this Calvinistic household, the prevailing understanding of salvation among my children was justification by death—all you have to do to go to heaven is to die.
Source: The Rich Young Ruler (Ligonier)
The widow gave a meager donation because it was all she had, which was a truly sacrificial act.
The woman had nothing to spare, but what she had, she gave. This is a story of sacrificial giving because it was for the purpose of offering a sacrifice to God.
Source: The Scribes and the Widow (Ligonier)
Unlike the scribes who sought recognition for their piety, the poor widow's donation was done without seeking attention.
The amazing thing is that in stark contrast to the scribes, who could not wait for people to see their piety and spirituality, the last thing the poor woman wanted was for anybody to even notice her.
Source: The Scribes and the Widow (Ligonier)
The appropriate response for every Christian who has received salvation is to give oneself as a living sacrifice.
The widow gave herself as a living sacrifice, which is what Paul would later say is the appropriate response for every Christian who has received the pearl of great price.
Source: The Scribes and the Widow (Ligonier)
God's justice is perfect, meaning every sin will be judged, resulting in varying degrees of punishment.
Every sin will be brought into judgment, and God’s justice will be perfect. Some will be visited with many stripes, some with few stripes.
Source: The Sending of the Disciples (Ligonier)
Rejecting Christ results in a judgment worse than the judgment given to Sodom and Gomorrah.
If you reject Christ, your judgment will be worse than the judgment God poured out on Sodom and Gomorrah.
Source: The Sending of the Disciples (Ligonier)
The woman understood that she had no prior claim to Jesus' mercy and was satisfied with receiving only the smallest scraps of grace.
I have no prior claim to your mercy. I am not numbered among the children. I can’t jump up on the table and feast upon the food that you set before your children. I don’t want that. I’m satisfied, Lord, with the crumbs.
Source: The Syro-Phoenician Woman (Ligonier)
Jesus emphasized that the Son of Man's suffering, rejection, and death were not mere possibilities but necessary requirements dictated by the Father's plan.
He began to teach them that the Son of Man was not simply going to suffer, but that He must suffer; that the Son of Man is not simply going to die, but that he must die; that the Son of Man is not only going to be rejected, but that He must be rejected.
Source: Taking Up the Cross (Ligonier)
The Father's plan required the Son of Man to suffer and be rejected for the sake of His people, paying the necessary payment for sin.
Because from the foundation of the world, the Father’s plan of salvation determined that the Son of Man would stand in the place of His people, that He would live His life vicariously, and that He would suffer, not for His own wickedness, but for His people.
Source: Taking Up the Cross (Ligonier)
The New Testament authors correctly interpreted Old Testament prophecies, such as Isaiah 53 and Psalm 22, to apply to the suffering and death of the Messiah.
We read the New Testament authors who point out to their contemporaries all of the prophecies of Isaiah, particularly Isaiah 53, which shows that the ebed Yahweh , the Servant of the Lord, would bear the sins of the people.
Source: Taking Up the Cross (Ligonier)
Following Jesus requires a willingness to deny oneself and accept the cost of a life of rejection and death.
If you’re going to be a Christian, then you have to be willing to pick up that crossbeam and follow Me.
Source: Taking Up the Cross (Ligonier)
Attempting to save one's own life will ultimately lead to its destruction.
If your preoccupation is not to deny yourself but to save yourself, your very attempt to save yourself will cause your own self to be destroyed.
Source: Taking Up the Cross (Ligonier)
The value of the world compared to the loss of one's soul results in spiritual bankruptcy.
From our Lord’s perspective, dear friends, if everything on the profit side of the ledger contains the whole world and the only item on the loss side of the ledger is your soul, you are bankrupt.
Source: Taking Up the Cross (Ligonier)
The soul is the single most valuable item, and its worth is determined by the price Christ paid for its redemption.
If you’re a Christian, how much did Jesus pay for your soul to secure the safety and the redemption of it, not for a day, not for a week, but forever?
Source: Taking Up the Cross (Ligonier)
The timing of the transfiguration, occurring after six days, is significant because the disciples were in a state of foreboding regarding Jesus' impending death.
It’s significant that the timing of this event took place after six days. What had happened six days prior? Remember, we’ve seen the confession of Peter of the Messiahship of Jesus, and then only a little while later Jesus explained to His disciples that He must suffer and die, and Peter was aghast at such a suggestion.
Source: Transfiguration (Part 2) (Ligonier)
Jesus' departure was to his betrayal and death as the Son of glory.
Where He went was to His betrayal and to His death as the Son of glory who was a Man of Sorrows and acquainted with grief.
Source: Transfiguration (Part 2) (Ligonier)
Jesus must suffer at the hands of sinful people in order to fulfill the will of the Father.
For Jesus to do the will of the Father, He must suffer at the hands of sinful people.
Source: Who Is the Greatest? (Ligonier)
Achieving great things in life requires embracing paradox, such as dying to live or losing oneself to gain life.
If you want to live, you have to die. If you want to save your life, you have to lose your life. If you want to be great, you have to suffer, because he who is first shall be last, and he who is last shall be first.
Source: Who Is the Greatest? (Ligonier)
The Christian life requires embracing the 'theology of the cross' rather than seeking glory without the accompanying humiliation.
There is a distinction that we make in theology between a theologia gloriae and a theologia crucis . It’s the difference between what we call the “theology of glory” and the “theology of the cross.” We want glory without the cross. We want greatness without humiliation.
Source: Who Is the Greatest? (Ligonier)
The atonement provided by Christ is sufficient for all sins, guaranteeing eternal life if one trusts in Him.
Maybe you are thinking that God hasn’t done enough by sending His Son to pay the price for every sin that you’ve ever committed. God hasn’t done enough to raise His Son for your justification as the firstborn from the dead so that, if you put your trust in Him, you will live forever without a tear, without pain. Is that not enough for you?
Source: Message from John the Baptist (Part 1) (Ligonier)
The primary reason for God's election is the Father's determination to redeem people as a gift for the satisfaction and pleasure of the Son.
The only reason I can find is that, from all eternity, the Father determined to redeem a people as a gift for His Son, that His Son would see the affliction and travail of His soul and be satisfied, so that all whom the Father gave to Him would come to Him.
Source: The Mission of the Seventy-Two (Ligonier)
True affection is demonstrated by Jesus' lament over Jerusalem, contrasting it with the superficial claims of the people.
But here is true affection, where Jesus looked at the city and said: “Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing!”
Source: The Narrow Way (Ligonier)
God has the sovereign right to save only a few people, and this is done for His own glory.
But in His perfect righteousness and wisdom, He has decided from all eternity to save but a few, which is His sovereign right, and it is for His glory.
Source: The Narrow Way (Ligonier)
In the Old Testament, fasting was practiced either to achieve a deep focus on God's things or as an expression of grief and mourning.
The first time fasting occurred in the Old Testament was when people sought a deeper and sharper focus on the things of God. They would withdraw from the normal activities of this mundane life in which we live and devote themselves exclusively to contemplation and meditation on the things of God. The second time for additional fasting in the Old Testament was as an expression of mourning.
Source: New Wineskins (Ligonier)
God's ultimate act of love was sending the Son to take the punishment for all sins on the cross, offering forgiveness and eternal life to those who honor Him.
Then, finally, to show His great love, God said: “I’m going to send the eternal second person of the Trinity, My only-begotten Son, and let Him take upon Himself the cloak of human flesh. He will live in the midst of this corruption and take upon Himself the entire punishment that all the world deserves on the cross.
Source: No Other Name (Ligonier)
God's plan involves sending the Son to take on human flesh and bear the punishment for all the world's sins on the cross.
Then, finally, to show His great love, God said: “I’m going to send the eternal second person of the Trinity, My only-begotten Son, and let Him take upon Himself the cloak of human flesh. He will live in the midst of this corruption and take upon Himself the entire punishment that all the world deserves on the cross. I am going to offer Him to the same people who are hostile towards Me.’"
Source: No Other Name (Ligonier)
Tyrannical regimes often avoid execution of prominent opponents because doing so would create a martyr and risk a public uprising.
But I realized that the reason why Lech Wałęsa was put in house arrest and not executed was that he had already become too well-known. To kill him would have made him a martyr, and the thing every tyrannical regime fears more than anything else is a public uprising.
Source: Obeying God or Man? (Ligonier)
God's compassion for humanity was demonstrated through Jesus' actions, culminating in the crucifixion.
God’s compassion for His children took Jesus to the cross. God did not just feel bad for us. Jesus did not just take care of us, but He demonstrated that compassion by doing everything He could to heal us and redeem us.
Source: The Parable of the Good Samaritan (Ligonier)
The parable illustrates that those who were invited to the feast, despite accepting the initial invitation, ultimately made flimsy excuses for not attending.
We read that when the servant came to give the second invitation to those who had presumably accepted the first invitation, saying, “Come, for all things are now ready,” we are told that all of those who were so notified, with one accord, began to make excuses.
Source: The Parable of the Great Supper (Ligonier)
The final judgment regarding the supper is spoken by Jesus himself, indicating that the feast is His own.
The feast is Jesus’ feast. It is His banquet, and He said, “None of those men who were invited shall taste my supper.”
Source: The Parable of the Great Supper (Ligonier)
Dealing with disappointment is difficult, especially when the desired outcome is delayed.
We are all given to disappointments, and these disappointments are particularly tough to handle when we must wait for what we want.
Source: Pentecost (Ligonier)
Major historical events like the atonement and the resurrection have ongoing, continuing significance for all believers today.
The atonement He made for the sins of those who were there that day is an atonement that still applies every day to every person in our midst who puts their trust and hope in Him.
Source: Pentecost (Ligonier)
Pentecost was a pivotal moment in redemptive history when God made the power of the Holy Spirit available not only to the early church but to all Christians throughout time.
The day of Pentecost was the moment in redemptive history when God unlocked the power of the Holy Ghost and gave it to His church, not just to those gathered there that day but to the church of every age and to every Christian since.
Source: Pentecost (Ligonier)
The disciples' initial reaction to God's deliverance was one of disbelief and astonishment rather than joyful recognition.
You’d think they would have said: “Praise the Lord. Isn’t it wonderful how God answers our prayers? Let’s let him in.” But that is not what happened. Rhoda came running and said, “Peter’s standing at the front door.” But they said, “You are beside yourself!”
Source: Peter in Prison (Ligonier)
Jesus' suffering and death were not optional but were necessary divine missions.
The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day.
Source: Peter's Confession and Our Cross (Ligonier)
Following Christ requires a complete denial of the self and a daily commitment to the cross.
If anyone desires to come after Me, let him deny Himself, and take up his cross daily, and follow Me.
Source: Peter's Confession and Our Cross (Ligonier)
For Jewish people under Roman rule, the phrase 'bearing one's cross' was an idiom meaning to endure the worst difficulties life could present.
They had developed the idiom, “bearing one’s cross,” which meant to the Jew, “enduring the worst that the world can throw at you.”
Source: Peter's Confession and Our Cross (Ligonier)
To follow Christ requires the believer to deny themselves and take up their cross daily, identifying with Jesus's humiliation.
If you want to follow Me, if you have any desire to do so, then you’re going to have to do two things. You’re going to have to deny yourself, and you’re going to have to take up your cross daily.
Source: Peter's Confession and Our Cross (Ligonier)
Jesus presents a paradox stating that those who seek to save their own lives will lose them, but those who lose their lives for Christ will save them.
For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it.
Source: Peter's Confession and Our Cross (Ligonier)
The speaker emphasizes that the loss of one's soul is a far greater cost than gaining the entire world.
What profit is it to a man if he gains the whole world, and is himself destroyed or lost?
Source: Peter's Confession and Our Cross (Ligonier)
Peter's recovery from failure was due to Jesus' prayer for him, which provided a difference from Judas' self-loathing and suicide.
There was no suicide for Peter. There were tears. There was grief. There was profound remorse and daunting shame, but he didn’t quit. Why? Because he was stronger than Judas? No, the answer comes earlier in the text, a place that I skipped over intentionally where Jesus said, “Simon, Simon, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you.”
Source: Peter's Denial (Ligonier)
Jesus Christ was the ultimate High Priest who perfectly fulfilled the office of atonement by pouring His blood upon the altar of God.
But as I’ve said before, there was only one Day of Atonement that was real, and it was the day after this night where Jesus poured His blood upon the altar of God and the mercy seat, when He experienced the full measure of the judgment of God and satisfied His justice for us. Not only was Jesus the High Priest who carried the sacrificial animal for the atonement, but He also fulfilled the office of the high priest in perfection.
Source: Peter's Denial (Ligonier)
Agnosticism is considered a worse form of atheism because it denies the existence of God without the framework of theism.
The agnostic says, ‘The reason I can’t affirm the existence of God is because I am agnōstos , without knowledge.’
Source: Peter's Second Speech (Ligonier)
Apostolic preaching was rational, reasoning with the hearers to show the truth of God's Word, rather than merely playing on emotions.
Rather, he reasoned with them, showing them the rational character of the truth of the proclaimed Word of God.
Source: Peter's Sermon - Part 1 (Ligonier)
Peter's message was to declare with certainty that God has established Jesus, whom the audience crucified, as both Lord and Christ.
I tell you with certainty that God has made Him both kyrios and Messiah—Lord and Christ.
Source: Peter's Sermon - Part 3 (Ligonier)
Jesus directed this parable to people who trusted in their own righteousness and consequently despised others.
He spoke this parable to some who trusted in themselves that they were righteous, and despised others.” Luke tells us that Jesus directed this parable to a specific group of people, who put their trust and their confidence in their own righteousness.
Source: The Pharisee and the Tax Collector (Ligonier)
The publican was justified, while the Pharisee was not, because the publican sought mercy from God.
Jesus said of the spiritual man, the Pharisee, the one who came so close to the Holy Place, “The publican went home justified rather than the other.” The Pharisee went home that day and continued to tithe and fast, but he remained an unjustified person.
Source: The Pharisee and the Tax Collector (Ligonier)
God's judgment is not due to atheism, but rather to false religion, which treats the truth of God as something to be traded for the creature.
The judgment Paul announces on the human race is not because the human race is given to atheism. What provokes the judgment of God is religion— false religion, the religion whose object of zeal and devotion is an idol where the truth of God is traded in, swapped for the creature, traded from the God who alone is worthy of our adoration, devotion, and service.
Source: Present Condition of Israel (Ligonier)
Humanity is condemned because they prefer the darkness to the light.
The world is already exposed to the condemnation of God because we prefer the darkness to the light.
Source: The Prologue of John's Gospel (Ligonier)
The Pharisees hated Jesus because He exposed their failure, much like people cannot stand someone who breaks the curve.
So the Pharisees were exposed, and because they were exposed by the true and authentic holiness of Christ, they could not wait to get rid of Him, and they hated Him.
Source: Render Unto Caesar (Ligonier)
Because Jesus was condemned as a traitor, his body should have been left to the vultures, but God intervened to ensure his body was properly cared for.
Since Jesus was condemned as a traitor, it would be expected that His body would be left to the vultures as so much carrion to be devoured; but God said no.
Source: The Resurrection (Ligonier)
Pilate disliked the Jews, which influenced his actions regarding the sign posted above Jesus's cross.
That offended the Jews, but Pilate hated the Jews. The Jews intervened and likely said: “Please take that sign down. It’s offensive to us; it’s politically incorrect to advertise this dying criminal as the King of the Jews.”
Source: The Resurrection (Ligonier)
Christ's death was not merely a consequence of sin, but death had no claim or title to Him because He was inherently sinless.
Death is reserved for sinners, and though the sins of the people were imputed to Jesus, inherently He was sin- less , so death had no claim or title to Christ.
Source: The Resurrection (Ligonier)
God's pleasure is always good, and the phrase 'it seemed good in Your sight' means that what appears to be true in divine scrutiny is indeed the case.
God does not have an evil pleasure, only a good pleasure, but here it is again: “It seemed good in Your sight.” Jesus was not suggesting that the goodness and righteousness of election was only apparently good to God, or that it just seemed to be good. This was simply a manner of speaking. Whatever seems to be the case in the divine scrutiny is indeed the case, not simply a matter of external appearance.
Source: The Return of the Seventy-Two (Ligonier)
Justification is achieved by God freely giving the gift of Christ's righteousness to a sinner who is simultaneously just and sinful.
It is the grace by which God freely gives the gift of the righteousness of Christ to a sinner, who is at the same time just and sinner.
Source: Righteousness Revealed (Ligonier)
The work of Christ involves both propitiation (satisfying God's justice) and expiation (removing sin).
In the work of Christ, there is propitiation and there is expiation.
Source: Righteousness Revealed (Ligonier)
The horizontal bar of the cross represents expiation, which is Christ removing our sins from us.
The horizontal bar of the cross represents your expiation, whereby Christ has not only satisfied the justice of the Father, but He’s also removed your sins from you.
Source: Righteousness Revealed (Ligonier)
Christ's perfect righteousness fulfills God's justice on behalf of humanity.
But that someone, your Redeemer, is perfectly righteous. He has fulfilled the justice of God for you perfectly. That is the glory of justification.
Source: Righteousness Revealed (Ligonier)
Jesus' teaching was a comprehensive and eloquent summary of all sacred Scripture and redemptive history.
‘Was it not necessary that the Christ should suffer these things and enter into his glory?’ And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself”—in about an hour to an hour and a half. This was a tour de force of pedagogy.
Source: The Road to Emmaus (Ligonier)
God provides a substitute, as demonstrated by the ram provided at Mount Moriah, which foreshadowed Christ's sacrifice.
Behold, there was a racket on the side, and Abraham turned, and there was a ram caught by his horns in the thicket. Jehovah-Jireh . The substitute was given.
Source: The Road to Emmaus (Ligonier)
After death, it is too late for repentance, as the Bible states that death is appointed for man once, followed by judgment.
the Bible tells us it is appointed for man once to die, and then the judgment. After you die, it is too late.
Source: The Sending of the Twelve (Ligonier)
It is possible for genuine repentance and conversion to occur in the dying moments of a person's life.
I believe that such deathbed repentances can be genuine, authentic, and that many people have been converted in waning deaths.
Source: The Sending of the Twelve (Ligonier)
God desires gifts given cheerfully, not from a reluctant or resentful heart.
God does not want your gifts if that is how you feel about giving.
Source: Serve God with Spiritual Gifts (Ligonier)
Receiving God's mercy should come from a heart that is genuinely glad to give it.
When we receive the mercy of God, we receive it from a heart that is glad to give it.
Source: Serve God with Spiritual Gifts (Ligonier)
The quality of mercy should never be strained, but rather dispensed with cheerfulness.
If you have been gifted with the quality of mercy, it is never to be strained. It is to be dispensed with cheerfulness.
Source: Serve God with Spiritual Gifts (Ligonier)
Sin can only bring pleasure, but it is impossible for sin to bring true happiness to a child of God.
Let me tell you why sin is attractive. Here is what sin brings you: pleasure. It brings pleasure , but never happiness . That is the monstrous lie of the Father of Lies: “Do this and you’ll be happy. Do this and you will be blessed.” No, never!
Source: Sin's Advantage in the Law (Ligonier)
Sin was producing death in the speaker through what is good, allowing sin to become exceedingly sinful through the commandment.
But sin, that it might appear sin, was producing death in me through what is good [sin was producing death in me not through something that is inherently deadly, but sin was producing death in me through what is good], so that sin through the commandment might become exceedingly sinful.
Source: Sin's Advantage in the Law (Ligonier)
Presenting oneself to sin as a slave leads to death, while presenting oneself as a slave to obedience results in righteousness.
He is saying that if you present yourself again to sin as a slave to sin, it leads to death. If you obey sin as a slave, the only outcome is death. But if you present yourself as a slave of obedience, then the end is righteousness.
Source: From Slaves of Sin to Slaves of God (Ligonier)
Salvation is presented as a gift from God, contrasting with the wages of sin.
Paul then closes this section with this famous passage in verse 23: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
Source: From Slaves of Sin to Slaves of God (Ligonier)
Sin's wages are something earned that results in death and divine wrath.
If you’re a slave to sin, you earn demerits, you earn My wrath. If I didn’t pay you what you earn, I would be unjust. The wages of sin is death.
Source: From Slaves of Sin to Slaves of God (Ligonier)
The motivation for living righteously is not duty, but rather love and gratitude for received grace.
What draws us to righteousness is not duty; it is love. It is gratitude. Once we have received the grace of eternal life in Jesus Christ, we should be willing to crawl over glass to honor and praise Him for that grace.
Source: From Slaves of Sin to Slaves of God (Ligonier)
The bronze serpent was a divine provision for healing and redemption from judgment, requiring only that the afflicted look upon it.
God gave them a way of escape, instructing Moses to make this bronze serpent, attach it to a pole, and lift it up in the middle of the camp, saying, “If anyone wants healing, redemption from this plague, or rescue from My judgment and wrath, let them simply look at this, and they will be healed.”
Source: The Son of Man Must Be Lifted Up (Ligonier)
Jesus's statement about being 'lifted up' primarily refers to the necessity of the cross, not merely his glorification.
There is little doubt in the minds of commentators that when Jesus says to Nicodemus, “I, the Son of Man, must be lifted up, even as Moses lifted up the serpent in the wilderness,” He is referring not simply to His glorification and exaltation, but primarily to the cross.
Source: The Son of Man Must Be Lifted Up (Ligonier)
Circumcision served a twofold purpose: symbolically separating the person from paganism and acting as a sign that sin had been removed through the covenant's grace.
On the one hand, those who were circumcised were symbolically cut off from the rest of the world—the world of paganism and idolatry—and set apart or consecrated to be a part of the covenant people of God. Circumcision was also a sign that the person had his sin removed through the grace of the covenant
Source: Song of Simeon (Ligonier)
The presentation of the firstborn son was a sign of the people's redemption.
The presentation of the firstborn son was a sign of the redeeming of the people.
Source: Song of Simeon (Ligonier)
The longing for death or release is a motif found in both the Old Testament and in the writings of the saints.
Moses begged God, “If You have any love for me at all, take me away.” Additionally, Job cursed the day he was born.
Source: Song of Simeon (Ligonier)
Ananias questioned Jesus's instructions with presumption by asking about the harm Paul had done to God's saints in Jerusalem.
Ananias said: “Lord, I have heard from many about this man, how much harm he has done to Your saints in Jerusalem. And here he has authority from the chief priests to bind all who call on Your name.”
Source: The Street Called Straight (Ligonier)
Jesus stated that He would reveal to His instrument all the suffering that person would endure for His name.
Jesus added: “I will show him how many things he must suffer for My name’s sake.” In other words: “I am going to show My instrument all the things he will have to suffer for My sake. He is My instrument, for My mission, for My sake, and he will pay the price for being a vessel that carries a treasure such as this.”
Source: The Street Called Straight (Ligonier)
God retains the prerogative of vengeance, which He will execute justly in the last judgment.
God says that we are not to be agents of our own vengeance but that “vengeance is Mine.” Then what does He say? “I will repay.” If vengeance were inherently evil, then it would be evil for God to exact it. But since God promises to be His people’s avenger, we see that in God’s perfectly holy actions of judgment, the revenge He executes in the last judgment will be altogether just with no wickedness in it.
Source: Submit to Government (Part 1) (Ligonier)
The biblical text in Genesis 9 establishes capital punishment for the crime of murder.
Here we see the biblical institution of capital punishment for the instance of murder.
Source: Submit to Government (Part 2) (Ligonier)
The text regarding shedding blood is an imperative, meaning God is requiring the death penalty for murder, not a prophecy.
But the text does not indicate a future prediction of what would happen to people who shed human blood. Rather, this text is written in the form of an imperative. God is requiring the death penalty for murder.
Source: Submit to Government (Part 2) (Ligonier)
In Israel, the civil magistrates were commanded to execute the guilty party when first-degree murder was committed.
But when first-degree murder was committed, it was not simply that the law of Israel allowed for capital punishment, but the civil magistrates of Israel were commanded to execute the guilty party.
Source: Submit to Government (Part 2) (Ligonier)
The principle of capital punishment for first-degree murder remains in effect as long as creation continues.
That means that as long as creation lasts, the principle of capital punishment in the case of first-degree murder is in effect.
Source: Submit to Government (Part 2) (Ligonier)
The Christian opposition to abortion and the support for capital punishment are consistent because both are based on the sanctity of human life.
You may argue that the Christian church is wrong or that the Bible is mythological, but there is a strong point of consistency that stands behind both the church’s opposition to abortion and the church’s support of capital punishment. That principle is the sanctity of human life.
Source: Submit to Government (Part 2) (Ligonier)
Capital punishment is given not for bloodlust, but to demonstrate that society will not tolerate the murder of human beings.
This punishment is given not for the sake of being bloodthirsty, but for the sake of saying to the world that we will not tolerate the murder of human beings.
Source: Submit to Government (Part 2) (Ligonier)
Sin has never brought happiness, only pleasure.
Not once in the history of the human race has sin brought happiness. It has brought pleasure, but never happiness.
Source: Suffer the Little Children to Come Unto Me (Ligonier)
God's redemption will extend beyond humanity to encompass every aspect of fallen creation.
God’s redemption will extend far beyond the realm of the human. It will include within it every dimension of fallen creation. The whole world, which has been plunged into ruin, will be redeemed.
Source: From Suffering to Glory (Part 1) (Ligonier)
The creation was subjected to futility, not willingly, but by the one who subjected it.
For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope.
Source: From Suffering to Glory (Part 1) (Ligonier)
The suffering and toil of human life are not meaningless, but are temporary and will ultimately lead to a glorious, non-futilitarian state.
Your pain is not meaningless. Your toil is not futile. Every ounce of effort that we expend in this world and every tear that falls across our cheek is not meaningless. Our pain is not futile, but for the present time, the whole creation has been subjected to the appearance of futility.
Source: From Suffering to Glory (Part 1) (Ligonier)
Any good deed accomplished by humans in this life is flawed because it is tainted by human pride and falls short of God's glory.
Context: Quoting Saint Augustine's view.
As Saint Augustine said, our best works, because of the way in which they remain tainted by our human pride and the way in which they fall short of the glory of God, are, at best, splendid vices.
Source: From Suffering to Glory (Part 2) (Ligonier)
God does not require the fall or anything else to fulfill His sacred will.
God does not need anything. He does not need me. He does not need you. He does not need the fall. He can bring to pass His sacred will however He desires, not because He needs it.
Source: From Suffering to Glory (Part 2) (Ligonier)
While God did not need the fall, He did ordain it in some sense because He was omniscient and knew the fall would happen.
How do I know that God ordained the fall in some sense? Because it happened, and because God is sovereign, and because God is omniscient and knew before the fall that Adam and Eve were going to fall.
Source: From Suffering to Glory (Part 2) (Ligonier)
Evil is still evil, but it exists within God's broader eternal purposes for a good ultimate purpose, which is His glory.
I am saying that evil is evil, but it exists within the broader eternal purposes of God for some good purpose which we know ultimately is His glory.
Source: From Suffering to Glory (Part 2) (Ligonier)
God's purpose for humanity is not an afterthought, but a pre-existing plan that governs all aspects of history, including salvation.
This purpose, beloved, was not an afterthought. It was not as if God never considered the exodus until He heard the cries of the people of Israel groaning about the burdens imposed upon them by Pharaoh, who would not give them straw for their bricks.
Source: From Suffering to Glory (Part 2) (Ligonier)
For Christians, suffering (tragedy) is temporary and ultimately leads to eternal blessing.
But what Romans 8:28 teaches, dear friends, is that ultimately—not proximately, but ultimately—there are no tragedies for the Christian. Tragic now is blessing later.
Source: From Suffering to Glory (Part 2) (Ligonier)
As an adult, Jesus deliberately ensured that all the details of the Old Testament prophecy were precisely fulfilled.
As an adult, Jesus took matters into His own hands. He was aware of the Old Testament prophecy found in Zechariah, “Weep not, daughters of Jerusalem, behold, your king is coming to you; lowly and riding upon a donkey.” Jesus knew the text. He knew the prophecy, so He went out of His way to make certain all the details of the prophecy were exactly and precisely fulfilled as had been spoken hundreds of years prior.
Source: The Triumphal Entry (Ligonier)
Jesus understood that he had a destiny to fulfill, which required him to suffer and die.
Our Lord said to Simon: “Get behind me, Satan. I have a destiny to fulfill. I must go to Jerusalem. The Son of Man must suffer and die.”
Source: The Triumphal Entry (Ligonier)
Jesus was fully aware of his destiny, including his betrayal and subsequent trials, even while appearing to celebrate.
He knew where He was going, and He knew what was waiting for Him at the end of the week. He knew He was going to be betrayed. He knew He was going to be turned over to the Romans.
Source: The Triumphal Entry (Ligonier)
The blood of the innocent, such as Abel's or modern infants, is understood to cry out to God.
But his blood cries out to Me from the earth.
Source: The Triumphal Entry (Ligonier)
Andrew viewed his impending martyrdom with joy, stating that his whole life had been for the cross.
He said, “My whole life has been for the cross.”
Source: The Twelve Apostles (Part 1) (Ligonier)
James the Greater was the first Apostle to be martyred in Christian history.
The first of the Twelve, the first martyred Apostle, was James in the year 44 A.D.
Source: The Twelve Apostles (Part 1) (Ligonier)
Thomas was not simply a skeptic, but his initial inability to believe was due to deep emotional pain and devastation over Jesus' execution.
I think it was to protect his own faith. He was so hurt by the loss of Jesus and so devastated by His execution that he wouldn’t allow himself to believe anymore.
Source: The Twelve Apostles (Part 2) (Ligonier)
James the Less was executed by the Jewish leaders after he reaffirmed his belief that Christ was the Messiah and the Son of God.
Instead, James reaffirmed his conviction that Christ was the Messiah and the Son of God, whereupon he was thrown to the ground from the pinnacle of the temple. But that did not kill him, it merely broke his leg. So, to finish the job, the executioners came and hit James in the head with a large stone and killed him.
Source: The Twelve Apostles (Part 3) (Ligonier)
Jesus' betrayal was not an accident or mistake, but an act ordained by Almighty God from the foundation of the world.
Jesus’ betrayal was not an accident of history. It was not a mistake that took place when somebody was disillusioned and, in his frustration, sought worldly gain for the blood of our Savior. No, this act of treachery was ordained by Almighty God from the foundation of the world
Source: The Twelve Apostles (Part 3) (Ligonier)
The 'kiss of death' is defined as an act that appears affectionate but is actually an act of destruction and betrayal.
The kiss of death occurs when somebody does something that seems on the surface to be affectionate, loving, or complementary, when really it is an act of destruction and betrayal.
Source: The Twelve Apostles (Part 3) (Ligonier)
God hardens Pharaoh's heart for two main reasons: so that people know God was the deliverer, and because it is an act of divine judgment.
Scripture is very clear as to why God hardened Pharaoh’s heart: so that it would be manifest, plain for anybody to see, that it was the Lord God Almighty in His mercy and grace who redeemed His people. That was one of the purposes. The other purpose was that God’s hardening Pharaoh’s heart—and you must understand this—was an act of divine judgment.
Source: The Twelve Apostles (Part 3) (Ligonier)
Humanity would fall into betrayal without the grace and mercy of the God who redeems them.
If the world were left to us, we would all end up in betrayal were it not for the grace and mercy of the God who redeems us.
Source: The Twelve Apostles (Part 3) (Ligonier)
The speaker argues that the idea that certain minor blasphemies are unforgivable is incorrect, and that God's mercy allows for forgiveness through repentance.
If every one of us who has blasphemed God has committed an unforgivable sin, I doubt if there are ten people in this room who will be saved. It may be as simple as making the off-the-cuff comment, “Oh my God,” as part of the cultural expression of shock, surprise, or concern. That is enough blasphemy to send you to hell forever.
Source: The Unforgivable Sin (Ligonier)
The ultimate goal of prayer is not punishment, but freedom from punishment and knowing the glory of full forgiveness.
I do not pray that they would be punished, but that they would be free from punishment; that they would know the glory of full forgiveness of their sins from God.
Source: The Unjust Judge (Ligonier)
The Pharisees' actions and righteousness were not genuine, but rather a pretense and a charade.
Their parade was a charade. It was an exercise in hypocrisy. It was a pretense, as their righteousness was not genuine.
Source: The Way of Humility (Ligonier)
Christians frequently face a dilemma of choosing between pleasing people and pleasing God.
There are moments that every Christian faces in which we have that dilemma: “Do I please these people or do I please God?”
Source: The Way of Humility (Ligonier)
The signs Jesus performed were not for their own sake, but were meant to direct the observer and reader to something more significant.
The word sēmeion in New Testament Greek, which is translated as “sign,” indicates that the miracle is performed not for its own sake, but to point the observer and the reader beyond what takes place to something that is “sign-ificant.”
Source: The Wedding Feast (Ligonier)
The passage about the raising of the dead is sufficient to reveal Jesus' sweetness, excellency, person, power, and saviorhood.
If this were the only passage that survived from the life of Jesus, there is enough in it to reveal His sweetness, excellency, person, power, and saviorhood.
Source: The Widow's Son (Ligonier)
Jesus was aware of the widow's grief and sorrow when he saw her.
The first thing Luke tells us is that the Lord saw her. He saw her in her grief, in the depths of her sorrow, amid her mourning.
Source: The Widow's Son (Ligonier)
Christ's compassion is a deep, empathetic understanding of another person's sorrow or pain.
But true compassion enters another person’s sorrow or pain.
Source: The Widow's Son (Ligonier)
A person's sinful actions are often driven by a desperate attempt to find happiness and satisfy emptiness.
She was desperately trying to find happiness. She was so lonely. She was so empty. She had nothing. She had no love, and she was grabbing at anything that could satisfy her thirst.
Source: The Woman at the Well (Part 1) (Ligonier)
The bread and cup used in the Lord's Supper signify Christ's body, broken for us, and His blood, shed for the remission of sins and the making of a new covenant.
For I declare to you what the Apostle Paul reminded the church: that on the night in which Jesus was betrayed, He took bread. And when He had blessed it, He broke it, and said to His disciples, “This is My body, broken for you.” In like manner, after they had supped, He took the cup, which was part of the ritual of the Old Testament Passover, and changed its significance, saying: “This is now My blood, shed for the remission of your sins, shed for the making of a new covenant. Drink ye all of it.”
Source: The Woman at the Well (Part 2) (Ligonier)
God's anger is directed against sin and guilt, not against innocent people.
So the reason for God’s anger is anger against evil. God’s not angry with innocent people; he’s angry with guilty people.
Source: Are those who have never heard of Christ going to hell? (Ligonier Q&A)
Humans cannot find relief from guilt, peace, meaning, or significance without coming to Christ.
We know that if they are ever going to find peace ultimately, it is going to be in Christ. We know that if they are ever going to find meaning and significance for their existence, it is only going to be in Christ.
Lying to the Holy Spirit regarding financial matters resulted in immediate death for Ananias.
Ananias that morning dropped dead because he lied to the Holy Spirit about how much money he actually gave off the sale of a piece of land.
The official teaching of the Catholic Church is that the Mass is a real sacrifice, which contradicts the once-for-all atonement of Christ.
▷ A view Sproul explains or critiques — not his own position.
The official teaching of the church, however, is that it is a real sacrifice. How can you believe in the once-for-all atonement of Christ and participate in a celebration of His being sacrificed again, as unbloody as that may be? That’s ghastly.
Source: Can praying to Mary or the saints keep a professing Christian out of heaven? (Ligonier Q&A)
Although last-minute repentance allows entry into the kingdom, the resulting degree of happiness will be less than that of those who have served Christ faithfully for many years.
What that says to me is that although people can make it by the skin of their teeth by repenting in their last dying breath, nevertheless, their degree of felicity will not be nearly as great as that of those who have been serving Christ faithfully for many, many years.
God's love is not unconditional, especially concerning the impenitent, and it is directed primarily to the redeemed.
The third and most important consideration is the love of complacency. The love of complacency is not the love of smugness, but rather the filial love that God has for the redeemed. That love is directed first to Christ and then to all who are in Christ, our Elder Brother, and that salvific love is not something God has for everybody unconditionally.
Source: Does God love us just the way we are? (Ligonier Q&A)
The cosmos was created specifically for the drama of redemption, particularly for Jesus Christ to save sinful humanity.
But what we are told is that the cosmos was created in order that on this planet Jesus Christ, in space and time and history, would come to save sinful humanity.
Source: Does the Bible preclude the existence of life elsewhere in the universe? (Ligonier Q&A)
A person receives eternal life not as a reward for their own works, but because Jesus' righteousness is transferred to their account.
Therefore, I don’t get eternal life as a reward for my works. Rather, I get a reward of eternal life because the righteousness of Jesus is transferred to my account. We use the theological term imputation —just as my sin was transferred to Him on the cross, and He paid for that, so His righteousness is transferred to my account.
Source: How can I obtain eternal life? (Ligonier Q&A)
The term 'canon' means 'measuring rod,' establishing it as the standard by which all other truth in the Christian life must be judged.
Canon is taken from the Greek word canon, which means “measuring rod.” That means it is the standard of truth by which all other truth is to be judged in the Christian life.
God ordains not only the outcomes of events but also the means by which they come to pass.
I think that what we have here is the mystery of providence whereby God ordains not only the ends of things that come to pass but also the means.
The value of Christ's sacrificial atonement, even if only temporal, was sufficient to satisfy the demand for eternal punishment.
The argument that has been given and advanced throughout church history is that Jesus’ atonement was of infinite value. Being of infinite value, it could cover and satisfy the demand for eternal punishment.
Source: Since Jesus took our punishment, why didn’t He need to go to hell forever? (Ligonier Q&A)
The full measure of hell's punishment was suffered by Jesus on the cross during the atonement, not in a separate descent into hell.
The Reformed view of this matter is that the full measure of hell that Jesus suffered, He suffered on the cross. He didn’t need to go to hell somewhere underneath the earth to suffer.
Source: Since Jesus took our punishment, why didn’t He need to go to hell forever? (Ligonier Q&A)
Jesus declared the payment was complete when he said, 'It is finished,' indicating the atonement was finished.
When He was about to die, He declared, “It is finished,” tetelestai , meaning that the payment has been made.
Source: Since Jesus took our punishment, why didn’t He need to go to hell forever? (Ligonier Q&A)
Sinners should fear God's judgment because it serves as a motivation for reconciliation.
As sinful people, we have every reason to fear God’s judgment; it is part of our motivation to be reconciled with God.
Source: Throughout the Bible we are told to fear God. What does that mean? (Ligonier Q&A)
The atonement guarantees that all disease, illness, and death will end when believers reach glory.
When we get to glory, it will be the end of all disease, all illness, and all death, which is one of the consequences of the perfect atonement that Jesus made.
Source: What does it mean that “by His wounds we are healed”? (Ligonier Q&A)
Christ's work included both paying the penalty for sins through death and fulfilling the law through a perfect life of obedience.
Not only did He die to pay the penalty for my sins, but He lived a perfect life of obedience and fulfilled the law for those who put their trust in Him.
Source: What is imputed righteousness? (Ligonier Q&A)