Sin, Justification, and Propitation
SIN
Adam and Eve were created by God and set in the Garden of Eden. This was done in “perfectness†or righteousness, without any sin. We know this because God cannot look upon “sinâ€. Hab. 1:13 “. . .and canst not look on iniquity. . .â€
The first sin wrought the moral ruin of the race. Death is universal sinful state–all die; little children, moral people, and religious people equally with the depraved, infamous, and ones who are just a little sinful. By the offense of one “many were made sinners.†Judgment came upon all.
Neither is God going to allow any sin (iniquity) to enter heaven.
“For all have sinned and come short of the glory of God.†Romans 3: 23
Sin
1. Transgression, an overstepping of the law, the divine boundary between good and evil. Rom. 2: 23
2. Iniquity, an act inherently wrong, whether expressly forbidden or not.
3. Error, a departure from right.
4. Missing the mark, a failure to meet the divine standard. Rom. 3: 23
5. Trespass, in intrusion of self-will into the sphere of divine authority. (Eph. 2: 1)
6. Lawlessness, or spiritual anarchy (1 Tim. 1: 9)
7. Unbelief, or an insult to the divine veracity. (1 John 16: 9)
Sin
1. Originated with Satan (Isa. 14: 12-14)
2. Entered the world through Adam (Romans 5: 12)
3. Universal (Romans 3: 23) Christ excepted
4. Requires physical and spiritual death. (Gen. 2: 17; 3: 19; Rom. 6:23)
5. Has no remedy other than the sacrificial death of Jesus Christ (Acts 4: 12; Heb. 9:26)
Sin
1. An act, the violation of, or want of obedience to, the revealed will of God.
2. A state, absence of righteousness.
3. A nature, enmity toward God.
Redemption–means to deliver, by paying a price. Christ paid the price, the Holy Spirit makes deliverance actual in experience (Rom. 8: 2) Redemption is by sacrifice and by power (Ex. 14: 30)
Reconciliation (katallage) atonement; restoration to favor of God to sinners that repent and put their trust in the expiatory, [to make amends for guilt; pay the penalty for wrongdoing],death of Christ.
The process by which God and people are brought together again. The Bible teaches that they are alienated one from another because of God’s holiness and human’s sinfulness. Although God loves the sinner (Rom. 5:8), it is impossible for Him not to judge sin (Heb. 10:27). Therefore in Biblical reconciliation both parties are affected. Through the sacrifice of Christ, people’s sins are atoned for and God’s wrath is appeased. Thus a relationship of hostility and alienation is changed into one of peace and fellowship.
The initiative in reconciliation was taken by God–while we were still sinners and “enemies,†Christ died for us (Rom. 5:8, 10; Col. 1:21). Reconciliation is thus God’s own completed act, something that takes place before human action, such as confession, repentance, and restitution. God Himself, “has reconciled us to Himself through Jesus Christ.†(2 Cor. 5:18).
Paul regarded the Gospel as, “the word of reconciliation†(2 Cor. 5:19). And knowing the “terror of the Lordâ€, Paul pleaded, implored, and persuaded people to be “reconciled to Godâ€. (2 Cor. 5:20).
Propitiation–that which expiates or propitiates, the gift which procures propitiation, regain the goodwill of, that is, Christ completely satisfied the just demands of a holy God for judgment on sin by His own death on the cross. God, forseeing the cross, is declared righteous in forgiving sins in the Old Testament period as well as in justifying sinners under the new covenant (Rom. 3:25-26) Propitiation is not placating a vengeful God but, rather, it is satisfying the righteousness of a holy God. Thereby making it possible for Him to show mercy righteously. The word is also used in the New Testament for the place of propitiation, the “mercy seat.†(Heb. 9: 5). The mercy seat was sprinkled with atoning blood on the Day of Atonement (Lev. 16: 14), representing that the righteous sentence of the law had been executed, changing a judgment seat into a mercy seat. (Heb. 9: 11-15)
PROPITIATION [pro pish ih AY shun] — the atoning death of Jesus on the cross, through which He paid the penalty demanded by God because of people’s sin, thus setting them free from sin and death. The word means “appeasement.†Thus, propitiation expresses the idea that Jesus died on the cross to pay the price for sin that a holy God demanded.
Although Jesus was free of sin, He took all our sins upon Himself and redeemed us from the penalty of death that our sins demanded. As the writer of 1 John declared, “He Himself is the propitiation for our sins, and not for ours only but also for the whole world†(1 John 2:2; atoning sacrifice, NIV, NRSV).
SANCTIFICATION — the process of God’s grace by which the believer is separated from sin and becomes dedicated to God’s righteousness. Accomplished by the Word of God (John 17:7) and the Holy Spirit (Rom. 8:3–4), sanctification results in holiness, or purification from the guilt and power of sin.
Sanctification as separation from the world and setting apart for God’s service is a concept found throughout the Bible. Spoken of as “holy†or “set apart†in the Old Testament were the land of Canaan, the city of Jerusalem, the tabernacle, the Temple, the Sabbath, the feasts, the prophets, the priests, and the garments of the priests. God is sanctified by the witness of believers (1 Pet. 3:15) and by His judgments upon sin (Ezek. 38:16). Jesus also was “sanctified and sent into the world†(John 10:36).
Sanctification in the Atonement. As the process by which God purifies the believer, sanctification is based on the sacrificial death of Christ. In his letters to the churches, the apostle Paul noted that God has “chosen†and “reconciled†us to Himself in Christ for the purpose of sanctification (Eph. 1:4; 5:25–27; Titus 2:14).
Old Testament sacrifices did not take away sin, but they were able to sanctify “for the purifying of the flesh†(Heb. 9:13). The blood of the new covenant (Heb. 10:29), however, goes far beyond this ritual purification of the body. The offering of Christ’s body (Heb. 10:10) and blood (Heb. 13:12) serves to purge our conscience from “dead works to serve the living God†(Heb. 9:14). Because our cleansing from sin is made possible only by Christ’s death and resurrection, we are “sanctified in Christ Jesus†(1 Cor. 1:2; Acts 20:32; 1 Cor. 1:30; 6:11).
Sanctification: God’s Work. We are sanctified by God the Father (Jude 1), God the Son (Heb. 2:11), and God the Holy Spirit (2 Thess. 2:13; 1 Pet. 1:2). Perfect holiness is God’s command (1 Thess. 4:7) and purpose. As Paul prayed, “Now may the God of peace Himself sanctify you completely†(1 Thess. 5:23). Sanctification is a process that continues during our lives as believers (Heb. 10:14). Only after death are the saints referred to as “perfect†(Heb. 12:23).
Sanctification: The Believer’s Work. Numerous commands in the Bible imply that believers also have a responsibility in the process of sanctification. We are commanded to “be holy†(Lev. 11:44; 1 Pet. 1:15–16); to “be perfect†(Matt. 5:48); and to “present your members as slaves of righteousness for holiness†(Rom. 6:19). Writing to the church of the Thessalonians, the apostle Paul made a strong plea for purity: “This is the will of God, your sanctification: that you should abstain from sexual immorality; that each of you should know how to possess his own vessel in sanctification and honor, not in passion of lust, like the Gentiles who do not know God†(1 Thess. 4:3–5).
These commands imply effort on our part. We must believe in Jesus, since we are “sanctified by faith in Him†(Acts 26:18). Through the Holy Spirit we must also “put to death the evil deeds of the body†(Rom. 8:13). Paul itemized the many “works of the flesh†from which we must separate ourselves (Gal. 5:19–21). Finally, we must walk in the Spirit in order to display the fruit of the Spirit (Gal. 5:22–24).i
Salvation– imply the ideas of deliverance, safety, preservation, healing, and soundness: “Salvation†is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is used in the three tenses, has been, is being, and will be saved. Salvation is by grace through faith, is a free gift and wholly without works (Rom. 3: 27-28; 4: 1-8; 6: 23; Eph. 2: 8.) Romans reveals God as the God of all grace, who offers salvation to a world which deserves nothing but judgment, and saves all who believe on His Son, Jesus Christ.
JUSTIFICATION — the process by which sinful human beings are made acceptable to a holy God.
Justification–treated as righteous, is an act of divine reckoning and does not mean to make a person righteous. The judicial act of God whereby He justly declares and treats as righteous the one who believes in Jesus Christ. The justified believer has been declared by the judge Himself to have nothing laid to his charge (Rom. 8: 1, 31-34).
Justification by Grace. Christianity is unique because of its teaching of justification by grace (Rom. 3:24). Justification is God’s declaration that the demands of His Law have been fulfilled in the righteousness of His Son. The basis for this justification is the death of Christ. Paul tells us that “God was in Christ reconciling the world to Himself, not imputing their trespasses to them†(2 Cor. 5:19). This reconciliation covers all sin: “For by one offering He has perfected forever those who are being sanctified†(Heb. 10:14). Justification, then, is based on the work of Christ, accomplished through His blood (Rom. 5:9), and brought to His people through His resurrection (Rom. 4:25).
When God justifies, He charges the sin of man to Christ and credits the righteousness of Christ to the believer (2 Cor. 5:21). Thus, “through one Man’s righteous act, the free gift came to all men, resulting in justification of life†(Rom. 5:18). Because this righteousness is “the righteousness of God†which is “apart from the law†(Rom. 3:21), it is thorough; a believer is “justified from all things†(Acts 13:39). God is “just†because His holy standard of perfect righteousness has been fulfilled in Christ, and He is the “justifier,†because this righteousness is freely given to the believer (Rom. 3:26; 5:16).
Justification by Faith. Although the Lord Jesus has paid the price for our justification, it is through our faith that He is received and His righteousness is experienced and enjoyed (Rom. 3:25–30). Faith is considered righteousness (Rom. 4:3, 9), not as the work of human beings (Rom. 4:5), but as the gift and work of God (John 6:28–29; Eph. 2:8; Phil. 1:29).
The New Testament sometimes seems to speak of justification by works. For example, Jesus spoke of justification (and condemnation) “by your words†(Matt. 12:37). Paul said, “the doers of the law will be justified†(Rom. 2:13). And James concluded that “a man is justified by works, and not by faith only†(James 2:24).
These statements seem to conflict with Paul’s many warnings that “by the deeds of the law no flesh will be justified in His sight†(Rom. 3:20), and that the attempt to be justified through law is equivalent to being “estranged from Christ†and “fallen from grace†(Gal. 5:4).
The solution to this problem lies in the distinction between the works of the flesh and the fruit of the Spirit (Gal. 5:16–25). Not only is Christ’s righteousness legally accounted to the believer, but Christ also dwells in the believer through the Holy Spirit (Rom. 8:10), creating works of faith (Eph. 2:10). Certainly God’s works may be declared righteous (Is. 26:12). If this is true, then the order of events in justification is grace, faith, and works; or, in other words, by grace, through faith, resulting in works (Eph. 2:8–10).
The Results of Justification. The negative result of justification is what we are saved from: “Having now been justified . . . we shall be saved from wrath†(Rom. 5:9). The positive result is what we are saved to: “Whom He justified, these He also glorified†(Rom. 8:30).
Paul also notes “peace with God†(Rom. 5:1) and access to God’s grace (Rom. 5:2) as positive benefits. The believer in Christ may look forward to the redemption of his body (Rom. 8:23) and an eternal inheritance (Rom. 8:17; 1 Pet. 1:4).
