Soteriology, Part 9

By Lewis Sperry Chafer

The Savior

Things Accomplished by Christ in His Sufferings and Death

XII. The Spoiling of Principalities and Powers

Important, indeed, is the revelation that there are supermundane dignitaries who under divine permission are exercising transcendental authority. These beings are designated principalities and powers. The title (used twice of earthly rulers—Rom 13:1; Titus 3:1) does not necessarily imply that these beings are evil, though according to the context they are, in the majority of passages wherein this appellation appears, said to be evil. It seems evident that the word principalities (ἀρχή) must convey the fact of their dignity and the word powers (ἐξουσία) the fact of their authority. With reference to those angels who “kept not their first estate,” Jude by the use of ἀρχή declares that they departed from the place of dignity, but then no implication is advanced that they sacrificed any aspect of their power and authority (Jude 6). They are created beings (Col 1:16), and their abode, though above the sphere of humanity in might (Heb 2:9), is lower than the thone of God where Christ is now seated (Eph 1:21; Heb 10:12). Over these and all supermundane beings Christ Himself is now in supreme authority (Col 2:10). The Church is now God’s instrumentality by which He makes known unto these beings “the manifold wisdom of God” (Eph 3:10), as in the ages to come He will make known by the Church the “exceeding riches of his grace” (Eph 2:7). These celestial dignities are now exercising their power in conflict with the saints on earth (Eph 6:12), and so the Apostle Paul states that among all the opposing forces not even the principalities and powers are “able to separate us from the love of God which is in Christ Jesus our Lord” (Rom 8:38, 39). It is likewise revealed that Satan, who bears the title of The Prince of the Power of the Air (Eph 2:2), is the regnant authority over all fallen angels (Rev 12:7–9; Matt 25:41). It is evident that, from the time of his own fall in the dateless past, Satan and his heavenly hosts have been in undisguised rebellion against the will and authority of God, and that it was Satan himself who led the first man into the desire to be independent of God. The godly of all the ages have been given divine exhortations and warnings in view of Satan’s opposition to God. Similarly, when offering his temptations to the Son of God in the wilderness, Satan disclosed his own antipathy to the revealed plan and purpose of God. In the end, Satan will be banished forever, but not until he, with his angels, has waged a losing battle against the holy angels (Rev 12:7), and has been confined to the abyss for a thousand years (Rev 20:1–3). His final and eternal abode is “the lake of fire” (Rev 20:10), which is “prepared for the devil and his angels” (Matt 25:41).

This judgment of Satan, as outlined above, was first predicted, then gained as a legal sentence, and is yet to be executed. The prediction is by Jehovah Himself (Gen 3:15; cf. Isa 14:12; Ezek 28:16–19), and discloses that, in the consummation of the enmity between the Seed of the woman—Christ—and Satan, Christ would bruise Satan’s head and in so doing Satan would bruise Christ’s heel. The conflict was waged at the cross, and, while a legal sentence was there gained against Satan which anticipates its yet future execution or the bruising of Satan’s head, the heel of the Son of God was bruised when He died on the cross.

The combat between Christ and Satan which was waged on Cavalry’s hill involves issues and powers belonging to higher realms than this earth, and things beyond the boundaries of time. The finite mind cannot hope to apprehend the scope and character of this illimitable encounter. It is not only implied that, in this conflict, Satan exercised his utmost power, but that the injury inflicted upon the Son of God, likened to the bruising of His heel, was from Satan. It should be observed, however, that Satan is not the only being who is said to bear responsibility for the death of Christ. Four groups or individual men stand accused (Acts 4:27). It is probable that these were only instruments in Satan’s power (Eph 2:2; Col 1:13). All this seeming unrestraint is, nevertheless, safeguarded by the assuring declaration that what was done either by Satan or man was only the outworking of the “determined counsel” of God (Acts 4:28). On the divine side, the death of Christ was at the hand of His Father (John 3:16; Rom 3:25; 8:32), by the wish of Christ Himself as a self-wrought sacrifice (John 10:28; Gal 2:20), and through the Eternal Spirit (Heb 9:14).

When approaching His death, Christ said, “Now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31); and “Of judgment, because the prince of this world is judged” (John 16:11). Similarly, the Apostle Paul, in referring to the victory Christ gained over principalities and powers by His cross, states: “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; and having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it” (i.e., the cross—Col 2:14, 15). Though the Law, which was administered by angels (Gal 3:19; Heb 2:2), is not the rule of life for believers of this age, agreement cannot be accorded to some who assert that it was the Law rule which was here “spoiled” by the death of Christ. The spoiling is too manifestly of the principalities and powers. In addition to the direct legal sentence which Christ gained at the cross against Satan and his hosts, the issues of which are beyond our understanding, there are at least two factors in this victory which may be apprehended. (a) In their relation to the authority of God, Christ and Satan represent opposing principles. In the past ages Satan uttered five “I will’s” against the will of Jehovah (Isa 14:13, 14), and, when coming into the world, Christ said: “Lo, I come…to do thy will, O God” (Heb 10:5–7). This utterance of Christ addressed to His Father, it will be remembered, is made in connection with His anticipated sacrificial death. (b) Of Christ it was prophesied that He would open the door of the prison to them that are bound (Isa 61:1), but of Satan it is said: “He opened not the house of his prisoners” (Isa 14:17). The prisoners are Satan’s and the release of them by Christ through His death constitutes a far-reaching achievement. Aside from the mere remnant whose sins were covered by animal sacrifices in the long period between Adam and Christ, the vast multitude of human beings stood related to God under the six unalterable indictments recorded in Ephesians 2:11, 12. They were without God and without hope, because they were without Christ and in the world. No way of approach either for them to God or for God to them having yet been provided, Satan evidently assumed the rule over them which he could do on the ground of the fact that he had wrested the sceptre of authority from Adam. During that extended period, had God approached one of these souls without a righteous provision having been either promised through animal sacrifices or made actual by the blood of His Son, Satan, it is probable, could have challenged the Almighty, charging Him with unrighteousness. Thus on the ground of man’s sinfulness Satan held his prisoners bound. But since Christ died for all men, as He certainly did, there remains no possible barrier between God and man other than a lack of faith on the part of man in the Savior. The prisoners who otherwise would be “without hope” are now confronted with the gospel of divine grace—”Whosoever will may come.”

Thus, it may be concluded that one of the major objectives in the death of Christ was the “spoiling of principalities and powers.”

XIII. The Ground of Peace

But a slight conception may be had by finite minds of this boundless theme, which falls naturally into three general divisions. (a) The peace which has been secured for individuals who believe is closely related to both divine reconciliation and propitiation, but is, nevertheless, specified as a distinct major objective in the death of Christ. The believer, being cleared of every indictment and even justified because of the value of Christ’s death—which value is received by faith—there is secured a lasting peace between God and the man of faith. The most illuminating passage related to this personal peace is Romans 5:1, which reads: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.” Thus, also, the same truth is declared in Ephesians 2:13, 14a: “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace.” And, again, in Colossians 1:20, having declared the broader outreach possible to God in securing peace by the blood of the cross, the Apostle continues with the more individual and personal application of that blood and the peace it secures. He writes accordingly in the next verses: “And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death.”

(b) Of great importance, too, is that peace which obtains between Gentile and Jew—in spite of the age-long enmity between them and their disproportionate privilege as declared of the Jew in Romans 9:4, 5 and of the Gentile in Ephesians 2:12—when these are brought by saving grace into the one Body of Christ. Of this the Apostle writes in Ephesians 2:14–18: “Who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to you which were afar off, and to them that were nigh. For through him we both have access by one Spirit unto the Father.” This aspect of peace is not alone dependent on a mere experience of grace, one toward another; it is positional. Being members of the same Body, all distinctions are lost: “Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all” (Col 3:11).

In the covenants, Israel was already in that place of privilege which is termed nigh (Eph 2:17), but the Gentiles who by reason of not knowing any such relationship were far off are made nigh by the blood of Christ (Eph 2:13).

(c) And, finally, there is a peace to be realized throughout the universe—foreshadowed in the thousand years under the Prince of Peace—which will be established by the judgment of Satan (Col 2:14, 15) and of all the forces of evil. It is written: “And having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven” (Col 1:20). The program which Christ will follow is clearly predicted: first, He shall judge the nations (Matt 25:31–46), having crushed their resistance (Ps 2:1–3, 8, 9; Isa 63:1–6); second, He shall put down all rule and authority, which will require a millennium of years and involve the subjection of both angelic and human spheres (1 Cor 15:25, 26); and, third, He shall restore to God a universal kingdom of peace in which the Son eternally reigns by the authority of the Father, and God is all in all (1 Cor 15:27, 28).

XIV. The Purification of Things in Heaven

Sin has wrought its tragic effects within the angelic hosts as it has within the human race, and yet the pollution of sin reaches beyond the angels in heaven and men on the earth. Its defilement has extended to inanimate “things” in both spheres. It is stated in Hebrews 9:23 that it was necessary for heavenly “things” to be purified; and in Romans 8:21–23 creation itself, including earth’s creatures, has been brought into bondage from which it will not be delivered until the time when the believer’s body is redeemed. Because of this bondage, the whole creation now groans and travails in pain. Even the redeemed must “groan within themselves” during the present period in which we await the redemption of our bodies. The fact that defilement has reached to “things” in heaven as well as to “things” upon the earth is an exceedingly important revelation and is, in the Scriptures, considered quite apart from the effect of sin upon angels and men.

Among the contrasts set up in Hebrews, chapters 8 to 10, between the typical ceremonials which foreshadowed Christ’s death and that death itself, it is pointed out (Heb 9:23) that, as the tabernacle on earth was purified by the blood of animals, so the heavenly “things” were purified on the ground of Christ’s blood when He, as High Priest, entered the heavenly realms. We read: “But Christ’s being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building [i.e., the old tabernacle]; neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us” (9:11, 12). And, referring to the service of the high priest of old in the earthly sanctuary, the writer adds: “Moreover he sprinkled with blood the tabernacle, and all the vessels of the ministry [i.e., things]. And almost all things are by the law purged with blood; and without shedding of blood is no remission” (9:21, 22). Such was the type; but of Christ’s own service in fulfilling this as the antitype it is stated: “It was therefore necessary that the patterns of things in the heavens [the old tabernacle] should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands [the old tabernacle], which are the figures [ἀντίτυπος] of the true; but into heaven itself” (9:23, 24). The contrasts and parallels thus set up between the type and the antitype are obvious. The old sanctuary was ceremonially cleansed by the blood of goats and calves, but by His own blood Christ entered into the holy place on high and on the ground of that blood the heavenly “things” were purified and by “better sacrifices” than those of the animals. The plural sacrifices as here used of Christ’s one offering of Himself may be assumed to be categoric—comprehending its many parts within what is one category.

Various theories have been advanced as to why the “things” in heaven, that is, in the sphere of the “holy place” which is heavenly, should need purification. On this point Dean Alford quotes Delitzsch as follows: “If I see aright, the meaning of the writer is, in its ground-thought, this: the supernal holiest place, i.e. as ver. 24 shews, heaven itself, the uncreated heaven of God, although in itself untroubled light, yet needed purification in so far as the light of Love towards man was, so to speak, outflared and obscured by the fire of wrath against sinful man; and the heavenly tabernacle, i.e. the place of God’s revealing of His majesty and grace, for angels and men, needed a purification, in so far as men had rendered this place, which was destined for them from the beginning, unapproachable by reason of their sins, and so it must be changed into an approachable place of manifestation of a God gracious to men.”

This explanation of the problem is not without its difficulties. Not only has Delitzsch apparently extended the grace of God to the angels which, so far as has been observed, is never even implied in the Scriptures, but he has made the purification of “things” to be the removal of the wrath of God against sinners of this earth by the reconciliation of the cross of Christ. It is true that “things in earth and things in heaven” are by the cross reconciled, to the end that peace may be made (Col 1:20), but that fact is far removed from the divine reconciliation of earth dwellers to God. Though the student is by this problem again confronted with supermundane issues too vast for finite apprehension, it may not be amiss to be reminded that sin in its most terrible aspect of lawless rebellion has by the sin of the angels entered heaven, or the abode of those celestial beings divinely designated as “the angels of heaven” (Matt 24:36). Concerning the “uncreated heaven” to which Delitzsch refers, Scripture seems to be silent.

The revelation that “things on earth and things in heaven” are reconciled by the cross, or that “things” in heaven were purified on the ground of the blood of Christ as the blood of animals served to purify the furnishings of the earthly tabernacle, is no support whatever for the “universal reconciliation” notion. On the contrary, the Scriptures declare in no uncertain terms that all fallen angels and all unregenerate men go on to eternal woe. Though in its essential features it transcends the range of human understanding, it is clear that the purification of “things” in heaven constituted one of the major objectives in the death of Christ.

The Sufferings and Death of Christ As Previewed in Types

Dr. Patrick Fairbairn begins his valuable treatise on the types with the following statement: “The Typology of Scripture has been one of the most neglected departments of theological science.” This declaration is significant not only for the recognition of an inestimable loss to the Church of Christ, but for the fact that Typology is, by this worthy theologian, given a rightful place in the science of Systematic Theology. Dr. Fairbairn does not assert that no attention has been given to Typology in generations past. On the contrary, he goes on to show that from Origen’s day to the present hour there have been those who have emphasized this theme, and that some have emphasized it beyond reason. The contention is that theology, as a science, has neglected this great field of revelation. Typology, like Prophecy, has often suffered more from its friends than its foes. The fact that extremists have failed to distinguish between that which is typical and that which is merely allegorical, analogous, parallel, a happy illustration or resemblance may have driven conservative theologians from the field. When truth is tortured by faddists and extremists, an added obligation is thereby imposed upon conservative scholarship to declare it in its right proportions. It is obvious that to neglect truth is a greater error than to overemphasize it or to misstate it; and Typology, though abused by some, is, nevertheless, conspicuous by its absence from works on Systematic Theology. That Typology is neglected is evident from the fact that of upwards of twenty notable works of Systematic Theology examined but one lists this subject in its index and this author has made but one slight reference to it in a footnote.

A type is a divinely purposed anticipation which illustrates its antitype. These two parts of one theme, type and antitype, are related to each other by the fact that the same truth or principle is embodied in each. It is not the prerogative of the type to establish the truth of a doctrine; it rather enhances the force of the truth as set forth in the antitype. On the other hand, the antitype serves to lift its type out of the commonplace into that which is inexhaustible and to invest it with riches and treasures hitherto unrevealed. The Passover Lamb type floods the redeeming grace of Christ with richness of meaning, while the redemption itself invests the Passover Lamb type with all its marvelous significance. While it is true that the type is not the reality, as is the antitype, the elements found in the type are, in the main, to be observed in the antitype. Thus the type may, and often does, guide specifically in the right understanding and cognizance of the structure of the antitype. The type is as much a work of God as is the antitype. Through the recognition of the relation between the type and antitype, one like prophecy in relation to its fulfillment, the supernatural continuity and plenary inspiration of the whole Bible is established. The field both in Typology and Prophecy is vast, there being upwards of one hundred legitimate types fully one-half of which concern the Lord Jesus Christ alone, and there being even a greater field of prophecy wherein there are upwards of three hundred detailed predictions concerning Christ which were fulfilled by His first advent. There are three major factors which serve to exhibit the unity between the two Testaments: type and antitype, prophecy and its fulfillment, and continuity in the progress of narrative and doctrine. These factors, like woven threads running from one Testament into the other, bind them not only into one fabric, but serve to trace one design which, by its marvelous character, glorifies the Designer.

The two Greek words τύπος and ὑπόδειγμα serve in the New Testament to express the thought of that which is typical. Τύπος means an imprint which may serve as a mold or pattern, and that which is typical in the Old Testament is a mold or pattern of that which is antitypical in the New Testament. Τύπος is translated by five English words (ensample, 1 Cor 10:11; Phil 3:17; 1 Thess 1:7; 2 Thess 3:9; 1 Pet 5:3; example, 1 Tim 4:12; Heb 8:5; figure, Acts 7:43; Rom 5:14; pattern, Titus 2:7; print of the nails, John 20:25). Δεῖγμα means a specimen or example, and when combined with ὑπό indicates that which is shown plainly under the eyes of men. ῾Υπόδειγμα is translated by two English words (example, John 13:15; Heb 4:11; 8:5; Jas 5:10; and pattern, Heb 9:23). Types are generally to be classified as of persons (Rom 5:14; cf. Adam, Melchizedek, Abraham, Sarah, Ishmael, Isaac, Moses, Joshua, David, Solomon, etc.); of events (1 Cor 10:11; cf. the preservation of Noah and his sons in the Ark, redemption from Egypt, the Passover memorial, the Exodus, the passage of the Red Sea, the giving of manna, water drawn from the rock, the serpent lifted up, and all the sacrifices); a thing (Heb 10:20; cf. the tabernacle the laver, the Lamb, Jordan, a city, a nation); an institution (Heb 9:11; cf. the Sabbath, sacrifice, priesthood, kingdom); a ceremonial (1 Cor 5:7; cf. all the Old Testament appointments of service). It is impossible in this space to list the recognized types found in the Old Testament.

In answer to the question as to how a type can be distinguished from an allegory or analogy, some rules have been advanced. Among these one declares that nothing is to be deemed typical which is not sustained as such in the New Testament. This statement is subject to two criticisms. (a) In the light of 1 Corinthians 10:11, there is no definiteness to the boundaries of the words “all these things”; yet, whatever is included is there said to be typical. (b) There are many easily recognized types which are not directly sanctioned as such by any specific New Testament Scripture. Like the problem of primary and secondary application of the truth, the recognition of a type must be left, in any case, to the discernment of a Spirit-guided judgment.

It is the prerogative of the science of Systematic Theology to discover, classify, exhibit, and defend the doctrines of the Scriptures, and the precise features of Typology are yet uncertain largely because of the fact that theologians have given their attention to other things; but who will dare to estimate the restriction imposed on the theological student’s own spiritual life and blessing and, through him, upon all to whom he ministers, when the types which are God’s great pictures of truth are deleted from every course of study designed to prepare him for a fruitful and worthy ministry of the Word of God! It is not enough to give these themes a passing recognition in the study of evidences; the student should be so saturated with these marvels of God’s message that the whole being is set aglow with that spiritual radiance which can never be dimmed.

A true type is a prophecy of its antitype and, being thus designed of God, is not to be rated as so much human speculation, but as a vital part of inspiration itself. Naturally, Christ is the outstanding antitype since the supreme object of both the Old and New Testament is “the testimony of Jesus.”

About fifty well-defined types of Christ are to be recognized in the Old Testament and a considerable portion of these are types of His sufferings and death. An exhaustive and conservative treatise on the types of the Old Testament has long been a desideratum, but such a work cannot be included here. On the contrary, the briefest survey only of the major types bearing upon Christ’s death will be presented.

I. The General Sacrifices of the Old Testament

1. Abel’s offering (Gen 4:4), which not only merits the favor of Jehovah, but indicates the fact that divine instruction as to the importance and value of blood sacrifices had been given to the first pair of the race as they emerge from the Garden of Eden. By his sacrifice, Abel obtained witness that he was righteous. In this connection, attention should be given to Hebrews 11:4; 9:22b as well as to all Scripture bearing upon the importance of sacrificial blood. The doctrine is not of human origin and as certainly its fulfillment in the death of Christ is alone the plan and purpose of God.

2. Noah’s altar and sacrifice (Gen 8:20–22). The necessity of blood sacrifice is the same as in the history of Abel, but the building of an altar is a new responsibility.

The altar is one of the most important features of Old Testament doctrine. Man was taught by divine instruction (Exod 20:24–26) that the altar represents no work of his own hands. It is the sacrifice on the altar which is blessed of God to the benefit of his soul. It is most significant that the divine instruction respecting the building of an altar follows immediately upon the giving of the Decalogue. Of the altar and its significance C. H. Mackintosh writes in his Notes on Exodus: “It is peculiarly interesting to the spiritual mind, after all that has passed before us, to observe the relative position of God and the sinner at the close of this memorable chapter. ‘And the LORD said unto Moses, Thus thou shalt say unto the children of Israel… An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt-offerings and thy peace-offerings, thy sheep and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee. And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone; for if thou lift up thy tool upon it, thou hast polluted it. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon’ (Ver. 22–26). Here we find man not in the position of a doer, but of a worshiper; and this, too, at the close of Exodus xx. How plainly this teaches us that the atmosphere of Mount Sinai is not that which God would have the sinner breathing,—that it is not the proper meeting-place between God and man! ‘In all places where I record my name I will come unto thee, and I will bless thee.’ How unlike the terrors of the fiery mount is that spot where Jehovah records His name, whither He ‘comes’ to ‘bless’ His worshiping people! But further, God will meet the sinner at an altar without a hewn stone or a step—a place of worship which requires no human workmanship to erect, or human effort to approach. The former could only pollute, and the latter could only display human ‘nakedness.’ Admirable type of the meeting-place where God meets the sinner now, even the Person and work of His Son, Jesus Christ, where all the claims of law, of justice, and of conscience are perfectly answered! Man has, in every age and in every clime, been prone, in one way or another, to ‘lift up his tool’ in the erection of his altar, or to approach thereto by steps of his own making. But the issue of all such attempts has been ‘pollution’ and ‘nakedness.’ ‘We all do fade as a leaf, and all our righteousnesses are as filthy rags.’ Who will presume to approach God clad in a garment of ‘filthy rags’? or who will stand to worship with a revealed ‘nakedness’? What can be more preposterous than to think of approaching God in a way which necessarily involves either pollution or nakedness? And yet thus it is in every case in which human effort is put forth to open the sinner’s way to God. Not only is there no need of such effort, but defilement and nakedness are stamped upon it. God has come down so very near to the sinner, even in the very depths of his ruin, that there is no need for his lifting up the tool of legality, or ascending the steps of self-righteousness,—yea, to do so, is but to expose his uncleanness and his nakedness” (pp. 270-72).

Under this general head may be grouped all the sacrifices of the Old Testament, all of which look on to the death of Christ.

II. The Prescribed Sacrifices of the Old Testament

1. The paschal lamb. Israel’s national and abiding redemption, as well as the safety of the firstborn in each home, was secured by the paschal lamb. So far-reaching is this redemption that Israel was required, in recognition of it, to reenact the Passover throughout all her generations—not as a renewal of redemption, but as a memorial. The two general aspects of the meaning of the Passover are also well expressed by C. H. Mackintosh: “‘And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof’ (Ver. 7–9). We have to contemplate the paschal lamb in two aspects, namely, as the ground of peace, and the centre of unity.

The blood on the lintel secured Israel’s peace—’When I see the blood, I will pass over you’ (Ver. 13). There was nothing more required in order to enjoy settled peace, in reference to the destroying angel, than the application of the blood of sprinkling. Death had to do its work in every house throughout the land of Egypt. ‘It is appointed unto men once to die.’ But God, in His great mercy, found an unblemished substitute for Israel, on which the sentence of death was executed. Thus God’s claims and Israel’s need were met by one and the same thing, namely, the blood of the lamb. That blood outside proved that all was perfectly, because divinely, settled; and therefore perfect peace reigned within. A shade of doubt in the bosom of an Israelite would have been a dishonor offered to the divinely appointed ground of peace—the blood of atonement…. We shall now consider the second aspect of the passover, as the centre round which the assembly was gathered, in peaceful, holy, happy fellowship. Israel saved by the blood was one thing, and Israel feeding on the lamb was quite another. They were saved only by the blood; but the object round which they were gathered was, manifestly, the roasted lamb. This is not, by any means, a distinction without a difference. The blood of the lamb forms the foundation both of our connection with God, and our connection with one another. It is as those who are washed in that blood, that we are introduced to God and to one another. Apart from the perfect atonement of Christ, there could obviously be no fellowship either with God or His assembly. Still we must remember that it is to a living Christ in heaven that believers are gathered by the Holy Ghost. It is with a living Head we are connected—to ‘a living stone’ we have come. He is our centre. Having found peace through His blood, we own Him as our grand gathering-point and connecting link.—’Where two or three are gathered together in my name, there am I in the midst of them’ (Matt 18:20). The Holy Ghost is the only Gatherer; Christ Himself is the only object to which we are gathered; and our assembly, when thus convened, is to be characterized by holiness, so that the Lord our God may dwell among us. The Holy Ghost can only gather to Christ. He cannot gather to a system, a name, a doctrine, or an ordinance. He gathers to a Person, and that Person is a glorified Christ in heaven. This must stamp a peculiar character on God’s assembly. Men may associate on any ground, round any centre, or for any object they please; but when the Holy Ghost associates, it is on the ground of accomplished redemption, around the Person of Christ, in order to form a holy dwelling-place for God (1 Cor iii.16, 17; vi.19; Eph ii.21, 22; 1 Pet ii.4, 5 ).”1

The six essential features to be found in connection with the paschal lamb were: a lamb without blemish, a lamb that was tested, the lamb forthwith slain, the blood to be applied, the blood a perfect propitiation against divine judgments, the lamb to be partaken of as food. That Christ is the antitype in all this could hardly be doubted.

2. The five offerings (Lev 1:1–7:38). The five offerings are: the burnt-offering, the meal-offering, the peace-offering, the sin-offering, and the trespass-offering. These are properly classed as (a) sweet savor offerings, which include the first three, and (b) non-sweet savor offerings, which include the last two. Previously reference has been made to these five offerings and it will suffice at this point to restate that the sweet savor offerings represent Christ offering Himself without spot to God (Heb 9:14), and that this is substitutionary to the extent that, as the sinner is wholly void of merit before God (Rom 3:9; Gal 3:22), Christ has released and made available upon grounds of perfect equity His own merit as the basis of the believer’s acceptance and standing before God. On the other hand, it should be remembered that the non-sweet savor offerings represent Christ as a sacrifice for sin, and as such the Father’s face is turned away and the Savior cries, “My God, my God, why hast thou forsaken me?” (Ps 22:1; Matt 27:46; Mark 15:34). The ground of a forgiveness both just and complete in the death of Christ is thus foreshadowed in the non-sweet savor offerings.

3. The two birds (Lev 14:1–7). As on the Day of Atonement when two goats were required to fulfill the entire picture of Christ’s death, so two birds are required in the cleansing of leprosy—the type of sin. The first bird slain speaks of Christ “delivered for our offenses,” while the second bird, dipped in the blood of the first bird and released, speaks of Christ “raised again for our justification” (Rom 4:25).

4. The Day of Atonement. Again the larger extent and accomplishment of Christ’s death is set forth typically in magnificent detail by the events and specific requirements of the Day of Atonement. Of the typical meaning of the offerings prescribed for the Day of Atonement—the bullock for the high priest and the two goats—Dr. C. I. Scofield states: “The offering of the high priest for himself has no anti-type in Christ (Heb 7:26, 27). The typical interest centres upon the two goats and the high priest. Typically (1) all is done by the high priest (Heb 1:3, ‘by Himself’), the people only bring the sacrifice (Matt 26:47; 27:24, 25). (2) The goat slain (Jehovah’s lot) is that aspect of Christ’s death which vindicates the holiness and righteousness of God as expressed in the law (Rom 3:24–26), and is expiatory. (3) The living goat typifies that aspect of Christ’s work which puts away our sins from before God (Heb 9:26; Rom 8:33, 34). (4) The high priest entering the holiest, typifies Christ entering ‘heaven itself’ with ‘His own blood’ for us (Heb 9:11, 12). His blood makes that to be a ‘throne of grace,’ and ‘mercy seat,’ which else must have been a throne of judgment. (5) For us, the priests of the New Covenant, there is what Israel never had, a rent veil (Matt 27:51; Heb 10:19, 20). So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest (Heb 4:14–16; 10:19–22). The atonement of Christ, as interpreted by the O.T. sacrificial types, has these necessary elements: (1) It is substitutionary—the offering takes the offerer’s place in death. (2) The law is not evaded but honored—every sacrificial death was an execution of the sentence of the law. (3) The sinlessness of Him who bore our sins is expressed in every animal sacrifice—it must be without blemish. (4) The effect of the atoning work of Christ is typified (a) in the promises, ‘it shall be forgiven him’; and (b) in the peace-offering, the expression of fellowship—the highest privilege of the saint.”[2]

The specific features thus required are: the bullock for the high priest, the substitution of the animal for the sinful person, the upholding of the law, the perfect character of the sacrifice, the sin covered by the blood of the first goat, and guilt taken away by the dismissal of the second goat.

5. The red heifer (Num 19:1–22). The New Testament doctrine of cleansing for the believer is stated in 1 John 1:7, 9. Defilement is removed by the blood of Christ upon confession. The type of such cleansing, which also served a grand purpose in the economy of the Mosaic system, is seen in the ordinance of the red heifer. Of this J. N. Darby writes: “The heifer was completely burned without the camp, even its blood, except that which was sprinkled before the tabernacle of the congregation, that is, where the people were to meet God. There the blood was sprinkled seven times (because it was there that God met with His people), a perfect testimony in the eyes of God to the atonement made for sin. They had access there according to the value of this blood. The priest threw into the fire cedar-wood, hyssop, and scarlet (that is, all that was of man, and his human glory in the world). ‘From the cedar down to the hyssop,’ is the expression of nature from her highest elevation to her lowest depth. Scarlet is external glory (the world, if you please). The whole was burned in the fire which consumed Christ, the sacrifice for sin. Then, if anybody contracted defilement, though it were merely through neglect, in whatever way it might be, God took account of the defilement. And this is a solemn and important fact: God provides for cleansing, but in no case can tolerate anything in His presence unsuited to it. It might seem hard in an inevitable case, as one dying suddenly in the tent. But it was to shew that for His presence God judges of what is suited to His presence. The man was defiled and he could not go into God’s tabernacle. To cleanse the defiled person, they took some running water, into which they put the ashes of the heifer, and the man was sprinkled on the third and on the seventh days; then he was clean.”[3]

The essential features of this ordinance were: an animal without blemish, the slaying of the animal, every part consumed by fire, the retaining of the ashes for cleansing together with the mingling of the ashes with water, and the application of the water and ashes for the cleansing of defilement.

III. Miscellaneous Types of Christ’s Death

1. The coats of skin (Gen 3:21). Jehovah undertook in behalf of the first sinners of the human race. It is declared that He Himself clothed them with skins, the implication being that blood was shed. Reason rather than revelation asserts that animal sacrifice was then introduced by God, and that it was from this action on Jehovah’s part that Abel knew the truth by which he was guided in presenting an accepted sacrifice to Jehovah. Few types are as complete as this. God undertakes for man; the imputation of sin to a substitute is implied; and the covering of the sinner is revealed.

2. Noah’s ark (Gen 6:14–8:19). The history of the flood is replete with suggestions as to vital truth. Among these, the safety of those in the ark seems to be a definite preview of the safety of those who are in Christ Jesus. Pitch was used to cover the ark and by it the waters of judgment were resisted. The word translated pitch is the same word everywhere translated atonement. The significance of the use of this word has been pointed out by many writers.

3. Bread and wine at the hand of Melchizedek (Gen 14:17–24). Melchizedek bringing forth bread and wine to Abraham suggests two important truths: (a) Abraham throughout the epistles of the New Testament is presented as a pattern of a Christian under grace and not of a Jew under the Law. Grace on God’s part is made possible only through the death of Christ, He who said “Abraham rejoiced to see my day: and he saw it, and was glad” (John 8:56). (b) The partaking of the bread and wine on Abraham’s part had been but dimly understood by either Melchizedek or Abraham—it is but dimly understood by the majority who partake today—but doubtless it all had great significance in the sight of God.

4. The offering of Isaac (Gen 22:1–14). In this memorable experience, Abraham appears as the type of the Father offering His Son. Abraham was spared the final ordeal, but according to Romans 8:32 “God spared not his Son but delivered him up for us all.” Isaac is the type of the Son who is a willing sacrifice and obedient unto death. The ram caught in the thicket is the type of a suitable substitute offered in the place of another.

5. Joseph (Gen 37:2; 50:21). Though Joseph as a type of Christ is exceedingly rich in its vital truth, only the placing of Joseph in the pit—a type of death—and the lifting him out—a type of resurrection—are germane to this thesis. However, to this may be added the truths that, like Christ, Joseph was beloved of his father and was hated by his brethren.

6. Manna in the wilderness (Exod 16:14–23). From the use that Christ made, as recorded in John, chapter 6, of the manna as a type of Himself, none could doubt the typical import of the manna from heaven. Thus Christ as bread come down from heaven has given His life for the world.

7. The smitten rock (Exod 17:5–7; Num 20:7–13). According to 1 Corinthians 10:4, Christ is that Rock. By His death the water of life, is released; but He could be smitten only once. The smiting of the rock the second time is estimated by God to be so great a sin that it precludes Moses from completing his task of taking the people of Israel into the promised land. The death of Christ is infinitely sufficient and admits of no reenactment. It would be difficult to discover the exceeding sinfulness of Moses’ sin apart from the Antitype—Christ in His death.

8. The tabernacle (Exod 25:1–40:38). In this one structure, with its details, the most extensive typology of the Old Testament is presented and there is much that is related to the death of Christ. The tabernacle itself is a type of Christ as the only way to God; the ark of the covenant sprinkled with blood is typical of the place of propitiation; the shewbread is another type of Christ as the Bread of Life given for the world; all references to silver speak of redemption; the brazen altar represents those judgments against sin which Christ bore in His death; the candlesticks are a type of Christ the light of the world; the golden altar represents that aspect of Christ’s death which was a sweet incense unto God; and the brazen laver foreshadows the cleansing of the believer-priest through the blood of Christ (1 John 1:7, 9).

The Death of Christ according to Various Scriptures

It will not only be impressive, but highly advantageous, for the student to observe the place which the death of Christ—both historically and doctrinally considered—occupies in the Bible. No further reference need be made to the typology which characterizes the early portions of God’s Word, nor is there important teaching on this theme in the Old Testament historical books; and of course only major passages will be cited.

I. The Death of Christ according to Genesis

Genesis 3:15 is a preview of the death of Christ. In that Scripture the fact of Christ’s death, its relation to angelic authorities, and its relation to sin and judgment are intimated. It is fitting that a recognition of the cross and its final triumph should appear in those chapters where all beginnings are recorded.

II. The Death of Christ according to Old Testament Prophecy

The Psalms which bear most prophetically on the death of Christ are 22:1–21 and 40:6, 7. In Isaiah 52:13–53:12 the outstanding prediction occurs.

III. The Death of Christ according to the Gospels

In this portion four extended accounts of Christ’s death are found in as many books, as well as His own predictions concerning His death.

IV. The Death of Christ according to Romans, First and Second Corinthians, and Galatians

Since the theme of salvation is so dominant in these books and since all salvation rests on the death of Christ, the New Testament doctrine is found largely in these four Epistles. Portions to be observed are: Romans 3:22–26; 4:25; 5:7–10; 6:1–15; 14:9, 15; 1 Corinthians 1:18–2:8; 15:3; 2 Corinthians 5:14–21; Galatians 1:4; 2:20; 3:10, 13; 6:14, 15 .

V. The death of Christ according to Ephesians, Philippians, and Colossians

The following passages present the most vital truth: Ephesians 5:25–27; Philippians 2:5–8; Colossians 1:14, 20, which final passage refers to the reconciliation of things and not of creatures.

VI. The Death of Christ according to the Epistle to the Hebrews

To a large degree, the Epistle to the Hebrews is a treatise on the death of Christ and with special reference to the truth that the old order with its sacrifices has been superseded by the one sacrifice of the cross. The book of Hebrews contributes more on the death of Christ than any other one New Testament book, as Leviticus contributes most among all the books of the Old Testament. Observe: Hebrews 1:3; 2:9; 5:1–10; 7:25–27; 9:12–15, 16–18; 10:1–21; 12:2, 24; 13:10–13 .

VII. The Death of Christ according to Other Books of the New Testament

In this more general classification certain passages are to be noted: Acts 17:3; 1 Thessalonians 4:14; 5:10; 1 Peter 1:18–21; 2:21; 3:18; 4:1; 1 John 2:2; Revelation 5:6, 9, 12; 13:8 .

Dallas, Texas

Notes

1. Ibid., pp. 137, 138, 149, 150.
2. Scofield Reference Bible, pp. 147, 148.
3. Synopsis of the Books of the Bible, 1:264, 265.