A. The Testimony of the Old Testament⤒🔗

When we speak of reconciliation, we mean first of all the restoration of the communion between God and people, broken by sin. Through the ages the Christian church has professed that this reconciliation has come about through the death and resurrection of Jesus Christ. We live by the grace of the mighty acts of God. This gospel has been announced well in advance. God speaks of it to Adam and Eve, so that they in turn might relate it to their children. It has become known especially in the life of Abraham and his descendants. If there is one people that came to know reconciliation this certainly applies to Israel, the people of God’s covenant. The facts of the old covenant make it clear that the reconciliation of God is based on his initiative.

a. The Atonement is Initiated by God←↰⤒🔗

The Lord takes the initiative and calls Israel to the altar. Especially the sacrificial legislation is proof of this (Leviticus). In Leviticus, God’s heart is full of love. In it speaks the religion of Israel. The sacrificial service is central to Israel’s religion. It has everything to do with the covenant that God has established with this people. It is with good reason that the sacrificial laws were provided and regulated at the institution of the covenant at Sinai. All of the sacrificial service, functions for the sake of fellowship between God and his people.

The Difference With Paganism←↰⤒🔗

That is in distinct difference with the other nations around Israel. In the Babylonian-Assyrian religions, man was created for the sake of and in the service of the gods to enable him to lead a carefree life. Idols always appear to be very self-centered. The state of Babel and Assyria is also completely geared to the cultus. It is worship for and to the gods, so that this world, of which one is a part, the state that is connected with the gods, remains. The cultus is the all-controlling means of preservation of god, man and world. In addition to this state cult, there is also the personal aspect. Every member of the state may choose a god he wants to serve. The cult of this god, however, aims to change the mind of the idol, that is to say, to win his favour. Because in dealing with the gods one must always be careful. Their anger can suddenly arise and strike you. When the deity is angry — and that appears especially in diseases, disasters, death — he must be appeased as soon as possible, i.e., he needs to be reconciled. The folds, the wrinkles (frowns) in his face, have to be removed. That reconciliation must come from man. It is therefore his achievement when reconciliation comes about. Here too, for the one who serves the idol, taking care of oneself plays a significant role!

Both representations: 1) the sacrificial service keeps the gods satisfied and keeps the world going; 2) as a result of this, the deity will be on his side and the deity will provide or help — have also played a significant role in the religious life of Israel in times of spiritual decline. The prophets have turned fiercely against this heathen way of thinking and its practice (Judges 6). In Psalm 50:9-15 this idea is emphatically rejected. Such representations have no legitimate place in Israel’s religion. Nowhere in the Old Testament does the sacrificial service relate to creation, as in Babel, but always in connection with the fellowship between God and Israel, with his covenant. The LORD asks no sacrifice of Israel that contributes something to him, but he gives the sacrifice a specific purpose: it gives the opportunity to maintain communion with him through atonement.

Prof. dr. Vriezen writes in this connection: “The worship service can be compared to a traffic route with dual lanes; on this road God comes to man, but man also moves toward God. In this way God comes to man as a reconciling God, and gives him the opportunity for regular purification of his sins; man comes to God with his confession of guilt, with his sign of gratitude and reverence.” He also remarks: “The cultus is not something that people do for God, so that God will benefit from them, and neither is what they do aimed to accomplish something from him, so that they can benefit from it themselves.”

What Grace!←↰⤒🔗

Particularly in the guilt and sin offerings the needed atonement comes to the fore, such as God intended it to be. The God of the covenant himself comes as a reconciling God to his people in worship and his people come to the Lord with...confession of guilt.

It is precisely at the altar that the people know that they need reconciliation in their communion with God because he is the Holy and the Righteous God. He is terribly angry with all iniquity. The people therefore are in the throes of death. They are constantly in danger of being consumed and of losing God’s fellowship through their own guilt. Reconciliation is of vital importance!

The marvellous thing now is that God does not desire the death of the sinner. He provides the possibility and the reality of reconciliation with various kinds of regulations for the service of atonement. He appoints people who will serve him and Israel: the priests and the Levites. Their task is to mediate. And as means of atonement God chooses the blood of animals. Through that blood sin is atoned for, i.e., atonement is made for the sinner. Sin is covered by blood, wiped away, such that forgiveness becomes a fact. He grants forgiveness where humiliation is evident.

In the sacrificial legislation, Leviticus 17 is of great importance in the scope of the reconciliation. In verse 11 we are given the key to the theology of atonement: “I, I myself, have given the blood for you on the altar to make atonement for your souls.” The reconciliation therefore does not originate with man, as in paganism, but it is God who reconciles. This thought is at the centre of all sacrificial law and it determines the worship. In this, the Prophets and Psalms also agree with the Law. Isaiah passes on the revelation of God in connection with the Torah, in the book of Leviticus: “I, I am he who blots out your transgressions for my own sake” (Isaiah 43:25; 44:22). We may put it this way: God is the Subject of the atonement! In everything his love is apparent.

b. The Atonement is Made Before God’s Face←↰⤒🔗

We discover two lines of thought in the Old Testament.

First of all, it is stated explicitly that the atonement is initiated by the God of the covenant. The object of reconciliation is his people, the sins of people.

But then it also becomes clear that the atonement is made before his face. So the entire spotlight is on God! As he is offended by sin, so he is also the “object” of atoning actions. He is not only Subject but also Object of reconciliation.

In the Old Testament we hear of God’s terrible wrath, among other things, as the downside of his wounded love. Israel as well as other peoples discovers his holy zeal for his honour and justice. We learn of his avenging, demanding justice.

It is said that God provides satisfaction to himself. That is given to him. The Old Testament knows of God’s wrath being stilled. God reconciles and he becomes reconciled!

For clarification and as proof we will take a look at a few examples:

1.  We hear of the “sweet-smelling” aroma, which goes up from the sacrifice to God (Gen. 8:21; Lev.; Num. 28:2; and in the NT Eph. 5:2; Phil. 4:18). The original meaning is: appeasing, calming, satisfying aroma. The sacrifice that Noah brings after the flood is a burnt offering, but also has the sense of a sacrifice of guilt. The expression “a pleasing aroma” occurs in Leviticus in all kinds of sacrifices: burnt, thank, and peace offerings; sacrifices to maintain fellowship with the God of the covenant and to honour him. With all those offerings, the Israelite comes before God to seek his favour. The people know that God shows mercy when there is prayer and sacrifice, and instead of being angered he wants to be merciful. He is not a rigid, irreconcilable God, but he is actually moved and therefore “moved with our lot”. It may be said of him that he can show regret of the evil he has said to visit upon his people. Even the people in Nineveh have experienced that (Jonah 3:10).
2. The history of Numbers 25. In it is said that God’s wrath is kindled because of idolatry and fornication, the mixing of the holy people with Moab. In addition to judgment, the means of escaping the deserved punishment, the means of atonement, is indicated by God himself, so that his anger may be turned away. In verse 4 we read: “...that the fierce anger of the Lord may turn away from Israel”. And in verse 11 we hear that God says to Moses, “Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy.” Phinehas has therefore asserted the honour of the Lord. God blesses him and his descendants: “Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood.” Why? “...because he was jealous for his God and made atonement for the people of Israel” (v. 12). Also in this event both lines of thought are present.
3. Isaiah 53. In this well-known chapter we read of the Servant of the Lord who sacrifices himself. The suffering that he endures, the punishment he receives, is imposed on him by God. But it also becomes clear that his sacrifice for God is brought before God’s face. Its spotlight is again directed toward the LORD!
4.  In Ezekiel 5:13 we read that God will perform his judgment upon Jerusalem. He is going to satisfy his fury. He is going to provide satisfaction to himself, by which his anger will be appeased.
5. This is a matter that is also brought into focus in the book of Jonah. When God’s anger is clear to all and it is recognized that he has the right to demand satisfaction, the prophet goes overboard as a sacrifice (Jonah 1).

Objections have been lodged against this second line of thought. Many people regard this as a primitive, pagan representation. In their opinion, a view of God would be maintained that is in conflict with the revelation of God’s love. Is it not absurd that God has to be reconciled by a sacrifice or another action, brought to other thoughts, even needs to be brought to a calm state? Indeed, all pagan representations need to be rejected. We cannot imagine the Lord God as “a devouring Molech”, “a God who wants to see blood and who wants to kill”, a “hard” Lord. No “Umstimmung” (changeover) needs to take place. But it must be acknowledged that there is indeed an indication that makes clear that God is being reconciled. There are reconciling actions that are focused on him. The sacrifice is directed toward God, it is brought before his face. And God sees it and accepts it graciously, after he has first given and indicated sacrifices and means for atonement.

He lets himself be entreated. He turns from wrath to mercy.

c. The Reconciliation has the notion of Substitution and Representation←↰⤒🔗

Over the centuries many have denied that there is a matter of substitution in the atonement. However, anyone who examines the truths of the Old Testament without prejudice will come to the conclusion that the concept of ​​substitution is known in Israel. It is made clear to us in the sacrifice of Isaac (Gen. 22). The Levites are living proof of it. What happened in the Passover night is a striking illustration of it. God exercises his justice, but in his judgment passes over those doors to which the blood of a lamb has been applied. This animal is also slaughtered to redeem Israel’s firstborn (Ex.. 34:20).

In the sacrificial service, the notion of substitution clearly comes to light. Moses presents himself as a substitute (Ex. 32:32). We can think of the ritual of the “semikah”, i.e., the laying on of hands. When a person offered a burnt offering, a sin offering, or a sacrifice of peace, he had to come to the door of the tent of meeting with his sacrificial animal — which needed to be good, to be perfect — and lay his hand or press on the head of the animal. The person bringing the sacrifice acknowledges guilt toward God and he pronounces it.

Reconciliation does not take place outside of man.

With the laying on of hands the guilt is transferred to the animal, which will die in the place of the guilty party. The animal is made to be sin in its place. The laying on of hands thus indicates transfer.

The animal is slaughtered after the laying on of hands. And the blood of it is “laid upon” the sinner, covering sin, that is, reconciling sin or making atonement for the sinner, for his soul.

How can blood reconcile? Well, in the blood is the soul, i.e., the life. The life of the animal is sacrificed for the life of him who has sinned. It is the ransom. And God is so merciful, that he gives life to the sinner.

The events on the Day of Atonement also make clear the aspect of the substitution (Lev.16). Both goats have their place and meaning in the process of reconciliation. The one goat to show that sins are covered, the other goat to symbolize that sin has been put away from the midst of Israel. However, both animals are a sin offering and both represent reconciliation. It happens on that day before the LORD, before his face.

The one animal has been slaughtered and with its blood atonement is made for sins. Sins are erased, they are forgiven by God.

The goat that is sent into the desert — the scapegoat imagery is still alive today — carries away the sins of the people. Because prior to this the high priest, acting on behalf of the people, has put both hands on the head of the animal and expressed confession of guilt toward God. Again: transfer of sin, substitution, representation. We must, however, understand that before sin can be done away with, it must first be covered!

These notions are reflected also in the well-known chapter 53 of Isaiah’s prophecy. In this passage of the Bible there is not only mention of solidarity — that too — but above all is pictured the suffering and death of the true Israelite, the Servant of the Lord, who serves as our representative and who steps into our place. His suffering and death occurs in the place of sinners and on behalf of them!

Every time in this chapter there is a reminder of sacrificial service. His sacrifice is called a guilt offering (see Lev. 5). For him there is the penalty, for him the stripes. There is healing and peace for those who belong to him. And all of this is according to God’s good pleasure! It pleased the Lord to crush him. God put him to grief (v. 10). God let his obedient Servant go through this agony, because he visited our sins upon him. He acts as a Mediator in the place of many. That this involves transfer and removal of guilt and sin is emphatically confessed throughout this chapter. God made his Servant, who offered himself as a surety for us, to pay our sins and crimes. He needed and wanted to provide satisfaction, to fulfill all of God’s demands. The bill could be presented to him. He would make payment in full. Full payment, complete reconciliation, all obligations met. It is with good reason that in the New Testament the atonement through Christ is described with words and images derived from the book of Leviticus and from Isaiah 53. It always appears in his Mediator’s work: reconciliation through satisfaction. See the Lamb of God, slaughtered in our place before God’s face, unto our salvation. He has upheld God’s justice! Through him and in him, atonement is a fact of salvation.

B. The Testimony of the New Nestament←⤒🔗

The New Testament also has the three aspects that were discussed when we looked at the Old Testament data. These aspects are expressed fully in the realization and validity in Jesus’ work as Mediator. Dr. Bolkestein’s remark is right and to the point: “The Old Testament tells us what reconciliation is. The New Testament tells us in whom the reconciliation is personified.”

That is why the witness of Jesus and his apostles focus on his work of reconciliation. The restoration of fellowship between God and man has been obtained through the suffering and death of Christ. He and the work he has accomplished is the foundation of our salvation.

He has satisfied God’s justice and has honoured the Father. Thus he brought his church back to Paradise. The church lives and testifies of him. She works for him and with him she has a future.

a. According to the Scriptures←↰⤒🔗

One of the oldest descriptions of the significance of salvation by Christ’s sacrificial death is found in 1 Corinthians 15:3f. Paul confesses that Jesus Christ died for our sins according to the Scriptures, was buried and raised according to the Scriptures.

From the outset the death and resurrection of the Mediator stand in the centre of the testimony of faith of his disciples. It is not communal theology, but prophecy! Everything that has been revealed beforehand, all that has been promised, all that was indicated, has been fulfilled in and by the Saviour. The entire Old Testament pointed to him, called for him.

The Lord Jesus himself spoke about this with his circle of disciples and opened their minds to it (Luke 24:25f). One of the most striking testimonies is the prophecy of Isaiah 53. Several times this is referred to in Jesus’ own teaching, as well as in that of his apostles. Just read Matthew 8:17; 12:17-21; Luke 22:37; John 12:38. The preaching after Pentecost is marked by the confession of the work of the Servant of the Lord with reference to this chapter. You can read about this as well in Acts 3:4 and 26; 4:27-30. Also in the contact with the firstfruits from the Gentiles this chapter is mentioned, and Philip explains to the eunuch of whom the prophet Isaiah is speaking (Acts 8).

The New Testament teaching is given against the Old Testament background, and underscores that, what was reported and sung about the Servant is true in Jesus the Messiah. Therefore, the question as to whether Jesus has known himself to be the suffering Servant of the Lord is superfluous, and stating it as a problem shows a lack in God’s revelation. From his own mouth, both before and after his suffering, we hear it sufficiently and conclusively. He knew that he would be reckoned with the criminals and receive their burial (Isa. 53:12, Mark 14:6).

He was silent before his judges and willingly let himself be brought to the slaughter (Isa. 53:7). He made intercession for the transgressors (Isaiah 53:12).

Also at the institution of the Lord’s Supper we are reminded of the testimony of Isaiah 53. His blood is shed for many (Isa. 53:12, Mark 14:24). There is mention of a ransom (Mark 10:45), which relates to Isaiah 53:10-12.

In the reconciliation that has been accomplished by Christ, many other prophecies also play their role and we must not forget in the least the Psalms that testify of his sufferings (Psalm 22, 69, among others).

It is clear that his work of reconciliation is placed within the framework of God’s good pleasure, God’s plan of salvation with his people, in which he acts as the Substitute for us. See the Lamb of God that takes away the sins of the world. God is reconciling us to him (John 1:19; 3:16).

b. For the Benefit Of — and In the Place Of←↰⤒🔗

In the New Testament, the word ‘for’ (as mentioned in 1 Cor.15:3, “Christ died for our sins”) plays a major role when it comes to the work of reconciliation by the Mediator. In Greek different words are used to give further indication of the meaning of “for”. The word “for” means first of all: for the benefit of. The death of the Christ benefits us. You may also represent the word “for” in the meaning of: for the sake of, because of. Christ’s death is necessary because of our sins. These sins are namely the cause of his death.

The word “for” also has the meaning of: instead of. Jesus died for our sins in our place.

Jesus himself uses it in the institution of the Lord’s Supper. His blood is shed “for” many (Mark 14:24; 1 Cor. 11:24). The bread that he gives is his flesh, his body for the life of the world (John 6:51). Christ has been made sin for us (2 Cor. 5:21), becoming a curse for us (Gal. 3:13).

He gave himself for our sins (Gal. 1:14). He brought the sacrifice for our sins (Heb. 5:1; 7: 27; 9; 10:12) Christ suffered for us (1 Pe. 2:21).

c. According to God’s Plan←↰⤒🔗

In the history of suffering, as narrated to us by the Gospel writers and proclaimed through the enlightenment of the Spirit, the guilt of us men is pictured in all honesty and acknowledged as the reason for his sufferings. We therefore read that he is delivered into the hands of sinners. Judas, the leaders of the people and the priests, deliver him (Matt. 10: 4, 26; John 20:18).

Is Jesus therefore a victim of the misunderstanding, of the enmity of the people, of his compatriots? It is emphatically stated that each person is fully accountable for what he has done with Jesus and what people have done to him. Both Jew and Gentile are liable for the crimes committed against Jesus.

Yet it is not a sad turn of events that affects him. Nor is it fate. Remarkably enough, the word “must”’ is used in the gospel (Matt. 16:21; Mark 8: 31; Luke 9:22).

Thus it is made clear that this suffering had been determined in advance, is ordained and is known. Nothing strange is happening to him. It was foretold in the OT. In particular, Isaiah 53 pictures it all. Christ indeed fulfills all of God’s counsel and goes the way determined by the Father to the bitter end. God’s plan for reconciliation is worked out in this way (Acts 4:28). God has taken the initiative and brings it to its conclusion. He gave his Son and surrendered him for our sins. For they are the cause of his bitter suffering and of the fact that the Father did not spare him, but even surrendered him to the shameful death on the cross. God made him pay for our sins. Paul testifies to this in Romans 4:25 and in 2 Corinthians 5. Thus God’s judgment on our sins was executed on him. So that in this way and in Christ’s resurrection from the dead, after everything has been provided and paid for, our justification, i.e., our being declared righteous by God — a judicial act of God! — can be granted. Jesus himself wants everything to go this way. In obedience he travels the route determined by God. After his resurrection he makes it known to the travellers on the road to Emmaus (Luke 22:37, Luke 24:26). That is why it is also stated that Jesus gave himself. His sacrifice, his atoning action has been an act that he has done for God and for the benefit of his neighbours, and that wholeheartedly! (Rom. 8:32; Gal. 2:20; Eph. 5:2).

On account of this, salvation and blessing are now prepared. He has made full atonement before God’s face!

d. Justice and Love←↰⤒🔗

It is altogether incorrect to put God’s justice and God’s love, both of which are at stake in the reconciliation, against each other. Both aspects need to be confessed and worshipped. They cannot be separated in the doctrine of reconciliation.

God’s initiative and willingness to reconcile are professed with joy and wonder throughout the NT. Christ’s substitutionary action therefore does not serve to move God toward reconciliation, toward love. It is not the cause of that disposition of God, but rather the result! But God’s love shown in the surrender of his Son makes it abundantly clear how high the price was that was needed to be paid for our sins. It also shows how much Jesus Christ, in order to reconcile us with God, had to carry the burden of our sins and the awful judgment of God. This is made clear to us in various ways in the NT. All of this, however, serves to clarify how much God is inclined to our salvation! It is also made known to us that we receive forgiveness of sins and peace with God only through Christ’s atonement!

e. A “Foreign” Acquittal←↰⤒🔗

How do we know and how do we become part of this? Through the Holy Spirit. He testifies that the work of the Mediator benefits us when God imputes the righteousness of Christ to us. God justifies the ungodly. That is possible and made a reality once, without us and outside of us, in Christ’s death and resurrection (Rom. 5:10). Only on the basis of that “foreign”, imputed righteousness, a sinner can and will exist for God and receive acquittal. This declaration of righteousness becomes ours through the Spirit, in the way of repentance and faith in Jesus Christ.

Jesus, your atoning death is the resting point of my heart!

In conclusion, we may confess that the New Testament texts make clear:

1. God reconciles; and
2. He is reconciled, for the atonement of sin through Christ is done according to his will and before his face. Satisfaction is provided to him who was the most offended. The bill of our sins, presented to the Guarantee, has been fully met by him. He is the perfect answer to all of God’s demands. He has served God rightly and given him the honour. He glorified his Name, he accomplished his work. The Father has fully concurred with this work. It has come to light in the exultation of Christ.
3. All this has been done in our place. Such a High Priest befitted us!