Thomas J. Crawford, Doctrine of Holy Scripture, pp.453–454.
From the article ‘Sacrifice’ by W. P. Paterson, p.343.
From the essay ‘Christ our Sacrifice’ by B. B. Warfield, published in Biblical Doctrines, pp.401–435; especially p.411.
The story is told by Trevor Beeson in Discretion and Valour, p.139.
F. D. Kidner, Sacrifice in the Old Testament, p.14. See also the article ‘Sacrifice and Offering’ by R. J. Thompson and R. T. Beckwith, and the additional note on ‘Old Testament sacrifice’ by G. J. Wenham in his Commentary on Numbers, pp.202–205.
Leon Morris, Atonement, p.47.
T. J. Crawford, Doctrine of Holy Scripture, pp.237, 241.
Scholarly debate continues as to whether John the Baptist’s ‘Lamb of God’ was a reference to the Passover lamb, the tamid (the lamb of the daily sacrifice), the binding of Isaac (Gen. 22), the horned lamb of Jewish apocalyptic, or the suffering servant of Isaiah 53. For a competent summary of the arguments, in the light of the Fourth Evangelist’s use of the Old Testament, see George L. Carey’s lecture ‘Lamb of God’, pp.97–122.
E.g. John 13:1; 18:28; 19:14, 31.
Rev. 5:6, 9, 12; 12:11. Jesus is identified as ‘the Lamb’ twenty-eight times in the book of Revelation.
Calvin had written: ‘This is our acquittal: the guilt that held us liable for punishment has been transferred to the head of the Son of God (Isa. 53:12). We must, above all, remember this substitution, lest we tremble and remain anxious throughout life’, that is, in fear of God’s judgment (Institutes, II.xvi.5).
Horace Bushnell somewhat modified his views in his later publication, Forgiveness and Law. While still repudiating the traditional doctrine, he nevertheless affirmed that there was in the cross an objective propitiation of God, and that he was ‘incarnated into the curse’, in order to rescue us from it. He added, however, that Christ consciously suffered the curse or shame of our sin throughout his life.
J. I. Packer, ‘What Did the Cross Achieve?’, p.25.
Some examples of ‘sin-bearing’ expressions are Exod. 28:43; Lev. 5:17; 19:8; 22:9; 24:15 and Num. 9:13; 14:34 and 18:22.
T. J. Crawford, Doctrine of Holy Scripture, p.225. See also chapter 3, ‘The Day of Atonement’ in Leon Morris’ Atonement, pp.68–87.
Isa. 42:1–4; cf. Matt. 12:17–21.
Acts 3:13, 26; 4:27, 30.
J. Jeremias, Eucharistic Words, p.228. See also his Servant of God and the article on pais theou (‘servant of God’) by Jeremias and Zimmerli, pp.712ff. Compare chapter 3, ‘Jesus the Suffering Servant of God’, in Oscar Cullmann’s Christology of the New Testament.
Mark 9:12; cf. Isa. 53:3.
Mark 2:20; cf. Isa. 53:8.
Luke 22:37; cf. Isa. 53:12.
Mark 14:8; cf. Isa. 53:9.
Luke 11:22; cf. Isa. 53:12.
Mark 14:61; 15:5; Luke 23:9 and John 19:9; cf. Isa. 53:7.
Luke 23:34; cf. Isa. 53:12.
John 10:11, 15, 17; cf. Isa. 53:10.
Oscar Cullmann, Baptism in the New Testament, p.18.
Vincent Taylor, Atonement, p.18.
Martin Hengel, Atonement, pp.33–75.
Mark 14:24; cf. Matt. 26:28.
In his thorough study, Atonement, Professor Martin Hengel argues convincingly that behind Paul’s statements that Christ ‘died for our sins’ (1 Cor. 15:3) and ‘was given up for our sins’ (Rom. 4:25) there lie the ‘ransom-saying’ and ‘supper-sayings’ of Jesus, recorded by Mark (10:45; 14:22–25); and that behind these there lies Isaiah 53 and Jesus’ own understanding of it (pp.33–75).
Joachim Jeremias, Eucharistic Words, pp.228–229. Elsewhere Jeremias interprets Jesus’ two sayings as referring to ‘a vicarious dying for the countless multitude...of those who lay under the judgment of God’. See also his Central Message, pp.45–46.
J. S. Whale, Victor and Victim, pp.69–70.
Karl Barth, Church Dogmatics, vol. IV, ‘The Doctrine of Reconciliation’, p.165.
A. W. F. Blunt, Galatians, p.96. See the last chapter for a fuller quotation.
Rom. 4:6; 1 Cor. 1:30; Phil. 3:9.
See T. J. Crawford, Doctrine of Holy Scripture, pp.444–445.
Joachim Jeremias, Central Message, p.36.
Eph. 2:4; cf. John 3:16; 1 John 4:9–10.
Zech. 13:7; Mark 14:27.
Acts 2:23; Rom. 8:32.
John Murray, Redemption Accomplished, p.77.
I. H. Marshall, Work of Christ, p.74.
P. T. Forsyth, Justification of God, p.35.
The quotations are from Helen Gardner’s translation. ‘Rood’, from the old English word rōd, was used for the gallows, and especially for Christ’s cross.
P. T. Forsyth, Work of Christ, p.25.
P. T. Forsyth, Cruciality of the Cross, pp.205–206.
Karl Barth, Church Dogmatics, II. 1, pp.446ff. See also pp.396–403.
S. C. Neill, Christian Faith Today, p.159.
Ignatius refers to ‘the blood of God’ and to ‘the suffering of my God’ in the shorter versions of his Letters to the Ephesians (ch. I) and the Romans (ch. VI) respectively. In his De Carne Christi Tertullian is even more explicit. ‘Was not God really crucified?’ he asks. In fact it is he who first used the startling expression ‘a crucified God’ (ch. V). Another example is Gregory of Nazianzus, who wrote of ‘the precious and lordly blood of our God...’ (Orat. xlv. 22).
Tertullian, Adversus Praxean, ch. I.
Ibid., ch. XXIV.
E.g. Rom. 5:12–19; Gal. 4:4; Phil. 2:7–8; Heb. 5:8.
E.g. John 4:34; 6:38–39; 17:4; 19:30.
E.g. John 10:18; Mark 14:36; Heb. 10:7 (Ps. 40:7–8).
E.g. John 14:11; 17:21–23; 10:30.
E.g. Gal. 4:4; 1 John 4:14; John 3:16; Rom. 8:32.
George A. Buttrick, Jesus Came Preaching, p.207.
John 3:16; Rom. 8:32 and 5:10.
R. W. Dale, Atonement, p.393.
Karl Barth, Church Dogmatics, IV.1.
From Speeches and Writings by Swami Vivekananda, pp.38–39. Cf. p.125. See also Crises of Belief by S. C. Neill, p.100.
