Category: Atonement

The Gospel According to Jesus

Introduction Through the work of the Holy Spirit- Jesus alone can open or close one’s eyes to the Christ-Centric nature of His Word. This paper will examine Luke 24:13-35. Historical-Cultural Context of the Gospel of Luke The author of the Gospel of Luke-Acts is Luke. The Lukan authorship of Luke-Acts is affirmed by both external evidence (Church tradition) and internal biblical evidence. Church tradition supporting Luke as the author is both early (from the mid-2nd century A.D) and unanimous (it was never doubted till the 19th century). Proponents of the church tradition include the Muratorian canon, the Anti-Marcionate Prologue, Irenaeus, Clement of Alexandria, Origen and Tertullian.[1] The oldest manuscript of Luke, Bodmer Papyrus XIV, cited as p75 and dated 175-225 A.D. ascribes the book to Luke.[2] The “we” sections of Acts (16:10-17; 20:5-21:18; 27:1-28:16) demonstrate the author was a companion of Paul and participated in the events described in those sections. The author of Acts was one of Paul’s companions listed in his letters written during those periods (Luke is mentioned in Col. 4:14; 2 Tim.4:11; Philem. 24) and not one of those referred to in the third person in the “we” sections (Acts 20:4-5). It is known that the author was from the second generation of the early church, and was not an “eyewitness” of Jesus ministry (Luke 1:2), and was a Gentile (Col 4:14). All of this confirms...

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The Meaning of world in 1 John 2:2, and all 1 Timothy 2:4 and 2 Peter 3:9

Introduction This paper will attempt to prove that the  word all in 2 Peter 3:9 and 1 Tim 2:4 and the word whole world in 1 John 2:2 considered in their proper contexts are expressions used to teach that the atonement is sufficient for all, but only effective for some. Scripture uses two classes of texts to speak of Christ’s saving work in general terms. The first class contains the word world (John 1:9, 29; 3:16-17; 4:42; 2 Cor. 5:19; 1 John 2:1-2; 4:14). The second class containing all (Romans 5:18; 2 Cor. 5:14-15; 1 Tim. 2:4-6; Hebrews 2:9; 2 Pet. 3:9). The use of these expressions in the New Testament is to deal with the false notion that salvation was only for the Jews alone. Phrases such as all men, the world, all nations and every creature were used to correct the mistake that salvation was only for Jews, and teach that Christ died for all men without distinction and without exception.[1] The context of 1John 2:2 1 John 2:2 appears within the context in 1 John 1:1-2:26 a section that teaches God is light and Christ is the way to God. In the immediate context of 1 John 2:1-6 John is teaching the active role of Jesus in one’s everyday life. In 1 John 2:2, propitiation means appeasement or satisfaction. The sacrifice of Jesus on the cross satisfied the demands of...

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Contemporary Thought Regarding Penal Substitution as It Relates To Isaiah 53

Isaiah 53 teaches us that Christ would live a sinless life, bear the guilt of mankind on His shoulders, and die as a substitute for sinners in their place. The doctrine of penal substitution states that God gave himself in the person of his Son to suffer instead of us the death, punishment and curse due to fallen humanity as the penalty for sin.[1] Steve Chalke a member of the Evangelical Alliance popularized the view that penal substitution is a form of “cosmic child abuse”[2] Mr. Chalke is increasingly popular in the Emergent Church discussion and was promoted by Emergent Village leader Mr. McLaren in The Story We Find Ourselves In, where he takes Mr. Chalke’s view and puts it in narrative form.[3] Mr. Kunkle said of McLaren’s book, “Taken alone, this is worrisome. Coupled with McLaren’s endorsement of Steve Chalke’s book, The Lost Message of Jesus, this is cause for concern. But add to these the following account from McLaren’s book, More Ready Than You Realize, and his views on the cross are a serious concern.”[4] The conversation the Emergent Village is having relates to how to make disciples. When a conversation with good intentions turns south toward opinion that conversation as it relates to making disciples is no longer relevant. In Listening to the Beliefs of the Emerging Church: Five Perspectives, Pastor Mark Driscoll, of Mars Hill...

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