When the Explanation and Son of God assumed a human body of flesh, he did so as a voluntary act of humbling himself into “the likeness of Sin’s flesh” (Romans 8:3) in subordination to his Father’s desired plan. Furthermore, in thus descending from Heaven, he took possession of a bit of terrestrial turf in a whole new way. In doing this, nothing was stolen from him, for he laid his original heavenly glory aside without compulsion or constraint. With the next step of humiliation, however, it was different. Although he certainly surrendered himself to the Father’s desire yet again, in another gigantic step downward, by surrendering to his envious, embittered enemies, IT WAS THEY WHO TOOK HIS LIFE (SOUL) WRONGFULLY. THIS WAS OUTRIGHT STEALING FROM HIM WHAT WAS RIGHTFULLY HIS—something quite impossible had he remained in his original heavenly form. This means that Jesus was covenantally entitled, eligible, and warranted to get his disenfranchised life/soul back again through a just act of divine ransom and redemption. Acquiescing in this violent deprivation of his body and then committing his spirit to the safekeeping of his Father instead of demanding his messianic rights as the covenantally flawless son of King David, according to his inherited flesh, the Lord Jesus hereby set himself up to receive back from God his body revivified, immortal, glorified, in which to reign over the impending and similarly regenerated creation.
Those two stages ought to be kept distinct in these respects. The so-called “incarnation” was a necessary but insufficient prelude and substratum of our salvation; the crucifixion-cum-resurrection was the indispensable follow-up that won the prize. [8/11/10]
“…[F]orgive all by the resurrection.“
Last line of the Orthodox paschal Matins, from the celebration of the “feast of feasts.” Quoted by Miroslav Volf, Exclusion and Embrace (Nashville: Abingdon Press, 1996) p. 130. [8/11/10]
For Isaiah 53:4-5 to really work logically, there must be a palpable contrast between the clauses: “We esteemed him smitten, stricken by God and afflicted” YET “he was wounded for our transgressions and bruised for our iniquities.” Thus, the second clause is recognized and understood as not a reflex of divine indignation at all, but of divine propitiousness vis a vis human wrongdoing. [8/12/10]
Penal satisfaction brings out THE KILLER INSTINCT. [8/12/10]
Christ’s wrongful death issued, via God’s righteous resurrection of him, in our rightful life! That’s because his superabounding award from God was sufficient for the salvation of the whole world without exception or stint. The formula encompassing the height of his lifelong uprightness and the depth of his wrongful but obediently voluntary humiliation computed out to an incalculable magnitude of graciousness toward the entire world of sinners who wronged him. [8/13/10]
There is no condemnation to those who are in Christ Jesus (Romans 8:1), NOT BECAUSE GOD HAD EXPENDED HIS WRATH ON HIM, BUT PRECISELY BECAUSE HE NEVER DID ANY SUCH THING. NO SUCH ATROCITY WAS ‘NECESSARY’ TO ATONE FOR SIN BUT ONLY GOD’S VERITABLE REVERSAL OF HIS SON’S WRONGFUL DEATH BY GLORIOUS RESURRECTION AND ASCENSION ON HIGH, TO STAND ALIVE BEFORE THE FACE OF GOD ON HIS THRONE IN THE CELESTIAL HOLY OF HOLIES! [8/14/10]
The Premial Atonement 