CHRIST INCARNATE--HIS DEATH

     The death and resurrection of  Jesus Christ is at the heart of  the gospel.  This is clearly seen by Paul's statement in 1 Corinthians 15:1-4--"Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also  ye are saved, if  ye keep in memory what I preached unto you, unless ye have believed in vain.  For I delivered unto you first of  all that which I also received, how that Christ died for our sins according to the scriptures; and that He was buried, and that He rose again the third day according to the scriptures." (Bold type for emphasis).  Some of  the aspects of  Christ's death were covered under the doctrine of Salvation. This writer discusses the death of  Christ in this page reserving the  resurrection  for the next.

     The death of  Christ is the foundation of  our salvation.  It was on that cross that Jesus cried, "It is finished." (John 19:30; bold type for emphasis)  This writer will briefly consider here the texts involved.  There are references in the Old Testament to the death of  Christ found both in type and prophecy.  The historical record is found in the gospels, particularly the synoptics.  His death is set forth in most of  the epistles, and the Book of  Acts speaks of  the death and resurrection.  The references in the Book of  Revelation will be considered with the other Johannian writings.

1. Types and prophecies.  The types that are under consideration here are those that pertain to Christ's death.
     a. Types.  There are some sixteen types in reference to His death.  They are listed here with little comment.
          1) Aaron in his  priestly aspect  is a type of  Christ.  This type is found in Exodus 28:1  and Leviticus 8:12, and it  sets forth Jesus Christ as the Priest offering the sacrifice of  Himself.
          2) There is the brazen altar in Exodus 27:1, an obvious type.
          3) The two birds of  Leviticus 14:4 sets forth the death and  resurrection of  Jesus.
          4) Leviticus 17:11 shows that the life is in the blood; thus, every blood sacrifice is a picture of  Christ's death.
          5) Leviticus 1:1-3:17 set forth the sweet savor offerings which picture Christ's death, and so does Leviticus 4:1- 5:19 in the presentation of  the non-sweet savor offerings.
          6) The goat of  Leviticus 1:10 shows forth the death of  Christ.
          7) On the  Day of  Atonement  two goats (Cf. Leviticus 16:5) were presented.  One goat was sacrificed while the second one was sent into the wilderness after the ceremonial laying on of  hands, thus, signifying Christ as the substitute.
          8) The Kinsman Redeemer is spoken of  in Leviticus 25:49 and demonstrated by Boaz in the book of  Ruth.
          9) The Lamb is certainly a major type of  Christ as shown by Isaiah 53:7 and John 1:29.
          10) The other six types are the laver (Exodus 30:18),  the passover (Exodus 12:11),  the red heifer (Numbers 19:2), the rock (Exodus 17:6; Numbers 20:8), Isaac  when offered  by Abraham (Genesis 22:2), and Joseph (Genesis 37:20-27).
     b. Prophecies.  The prophetic presentation of  Christ's death  is clearly set forth in the Old Testament.
          It is evident that Psalm 22 is prophetic declaration to all except those who are spiritually blinded by their prejudice. Verses 1-21 is the  portion in view.  In verses 1-3 we have His cry to God in being forsaken by God with verse 1 being specifically quoted by Jesus on the cross.  In verses 4 and 5  it is declared that Jesus was the first and only one  to be forsaken of  God though He trusted in God (See also verses 9-11).  Verses 6-8 (also verses 12, 13) sets forth His rejection by those who watched His crucifixion.  His crucifixion is clearly described in verses 14-17.  Verse 18 was specifically fulfilled by the actions of  the Roman soldiers.  Finally, verses 19-21 is a prayer for deliverance.  The rest of  the psalm pictures after His resurrection.
          Isaiah 52:13-53:12 also sets forth the death of  Christ in a prophetic way but more from a doctrinal angle.  It is not our purpose here to examine this passage in detail.  Jehovah's Servant is in view here.  It is an individual that is pictured, not the nation Israel.  There is no way the nation fits the picture set forth here.  Besides that, verse 8 clearly states, "for the transgression of my people was HE stricken" (Bold type and caps for emphasis).  One must remember that Isaiah, an Israelite, wrote this.  The concluding verses show  that  this was broader than just for the nation Israel.
          There are also some short passages setting forth His death.  Genesis 3:15 gives Jehovah's proclamation that the seed of  the woman (clearly referring to the Messiah) would be bruised by Satan who in turned was bruised by Christ.  The word "bruised" speaks of death with Satan receiving the worst.  Isaiah 50:6 speaks of some of  the specifics of  His precross trial and could not be misapplied to another situation of  another person.  Likewise, Zechariah 12:10 and 13:6, 7 sets forth the reaction of  the nation Israel when Messiah Jesus returns to set up His millennial kingdom.  In Revelation 1:7, that mourning is extended to others.
          Finally, one sees Christ's own announcement of  His death.  This is found in Matthew 16:21 as well as six other passages in Matthew.  It is seen at least  three times in Mark.  Luke sets forth His statements about His death in 9:22, 44, 45; 18:31-34; and 22:20.  John sets forth His predictions in at least three instances.  His disciples never grasped His plain statements until after the fact.

2. In the Synoptics.  Besides the predictions of  His death in the Synoptics, Matthew, Mark, and Luke set forth the historical record of  His death.  They also set forth  the Lord's Supper as a memorial of  that death.  The significance of  His death is not really set forth in the Synoptics.  Because the death of  Christ is central in history and in the matter of  doctrine as well as in human life itself, these records have an importance well beyond the mere recitation of  facts.

3. In the writings of  John.  It is the fourth gospel that sets forth the historical facts in a doctrinal context.
     a. John's gospel.  John's gospel was to set forth Jesus as the Christ and that one may have everlasting life  through His name.  Thus, a person finds that  the death of  Christ  is presented with that emphasis.
          In John 1:29 (and its context), John the Baptist sets forth Jesus Christ as the Lamb of  God.  This immediately suggests sacrifice, and therefore, death.
          A further picture is presented in John 3:14 where Christ refers to the placing of  the brazen serpent on a pole.  The entire context deals with Christ's redemptive work of  the cross and the reception of  salvation by faith alone.  Either you believe on the Lord Jesus Christ for salvation, or you are already condemned (Cf. John 3:18, 36).
          Again, one finds  in John 6:51 a picture of  His death  under the figure of  bread.  He gave His flesh so a person could  have life.  The passage is figurative language, and the eating is also.  Sacrifice is in view  in this  passage (Cf. verses 53-58).  To refer this to communion (or Eucharist as some term it) is ludicrous.  The meaning is much deeper in that believers are partakers of  Him; it has to do with the believer's identification with Him in His death.
          John 10:11 sets forth Jesus  as the good shepherd giving His life.  The preceding verse indicates that eternal life is in view.
          John 11:49-42 shows that even the high priest recognized that one man should die for the people.
          John 12:24 uses the figure of  a grain of  wheat  to set forth Christ's death.
          John 15:13 anticipated His death  by showing that His great love would cause Him to die for His friends  (in this case the disciples, but including all believers).
          Of  course, John presents the historical facts of  the death of  Christ as well.
     b. The epistles.  The epistles of  John set forth  the death of  Christ under the terms of  the blood, propitiation, and other terms that require death.  I John 1:7 speaks of  His blood cleansing from sin while 1 John 2:2 states that "He is the propitiation for our sins."  1 John 3:16 clearly states that He gave His life for believers, and 1 John 4:10 again speaks of propitiation.
     c. The Book of  Revelation.  Several passages in  the Book of  Revelation speaks of  His death.  Generally, it is on the basis of  His shed blood.  Revelation 1:5 states believers are washed from their sins in His blood.  Revelation 5:9 speaks of  being redeemed by His blood.  This verse shows that the song in heaven will be about redemption by the blood of  Christ. Revelation 7:14 tells about those redeemed during the tribulation by the blood of  Christ (the Lamb).  Then, Revelation 13:8 that the world in general--those not redeemed by Christ blood through unbelief--will worship the beast.
     It is clear that John wrote considerably about the death of  Christ.  This covered both the historical fact and doctrinal aspects.

4. In the Pauline epistles.  It is in the Pauline epistles that the doctrinal aspects of  Christ's death come to the forefront.  Paul made it clear in 1 Corinthians 15:4 that the death of  Christ was central to the gospel.
     a. Romans.  "The very heart of  the gospel of  divine grace as grounded in the death and resurrection of  Christ is exhibited in the Letter to the Romans." (Chafer, Systematic Theology, V:201)  Little is said about the death of  Christ is Romans 1:1-3:22 (Cf. 1:4).
          Romans 3:23-26, however, declares the propitiation through His blood.  In verse 23 the fact of  sin is stated.  In verse 24 justification by His grace via the redemption provided by Jesus Christ.  Though the word "death" is not used, it is implied in the word "redemption."  Verse 25 speaks of  the propitiation through His blood which required His death.  Verse 26 is virtually a restatement of  verse 24.
          Romans 4:24, 25 are the next verses stating clearly the death (and resurrection) of  Jesus Christ.  Verse 24 is the statement of  His death and resurrection while verse 25 gives the meaning of  that death.  He "was delivered  for our offences."
          Chapter 5 states  the death of  Christ  in verses 6-10.   Here, the death of  Christ for lost sinners is set forth in the context of God's love (v. 5).  In each of  the verses the death of  Christ is mentioned or unquestionably implied.  The rest of the chapter has implications of  that death also.
          Romans 6:3-10 declares the death of  Christ.  This passage has controversy because too often it is used to state the importance of  water baptism.  Water baptism  is important as a testimony.  This passage does not teach water baptism per se; but contrary  to Chafer and others, water baptism illustrates the truth of  this passage.  However, no ritual baptism can accomplish what is set forth here.  Whereas the previous passages were concerned with the justification of  those who believe, this passage has to do with the sanctification of  those who have believed.  The whole import of  this passage is not under consideration here.  Suffice to say that Christ's death  is at the center of it and is what makes the believer's sanctification possible.
          Romans 7:4-6 speaks of  the death of  Christ under the figure of marriage.  When two people marry, it is unto death does part.  Thus, if  a woman leaves her husband and marries another, she commits adultery.  But if  the husband dies, she has not committed adultery though she marries another man (obviously after the death of her husband).  Likewise, the death of  Christ results in our being freed from the law to which we were married (in figure).
          There are three references in Romans 8.  The first is verses 3 and 4.  It shows that death of  Christ in condemning sin in the flesh.  This condemnation was not due to His sin, for He had none; but it was due to His taking our sins in His own body on that tree.  Verse 32 also speaks of  His death in the phrase, "delivered Him up for us all."  God did this, not sparing His own Son, even as Abraham did with Isaac.  Verse 34 unequivocally states that Christ died.  Because of  this, there is no one who can condemn the believer in that sacrificial death on the cross.
           Romans 10:9, 10  speaks of  His death in that it  refers to His resurrection from the dead.  It is really not possible to speak of  resurrection from the dead unless one has died.  Thus, there are other passages with this same implication.
     b. Corinthians.  Several passages occur in 1 and 2 Corinthians on the death of  Christ.
          1 Corinthians 1:18, 22-24 sets forth the death of  Christ.  The apostle first refers it to preaching.  It is the message of the cross that is preached which is God's appointed way.  It was a stumbling to the Jews and as foolishness to the Gentiles. However, the message of  the cross is the power of  God and the wisdom of  God.
          1 Corinthians 5:7 sets forth the death of  Christ as "our passover."  Of  course, the whole picture here is to the Old Testament passover where all leaven was to be removed.
           1 Corinthians 8:11 shows the obligation toward a weak brother, for Christ died for that weak brother.
          1 Corinthians 15:3 clearly states the death of  Christ which the Apostle Paul refers to as the gospel.  Set forth here is the substitutionary aspect of  His death (as is also declared in other passages).
          2 Corinthians 5:14-21  sets three features concerning  the death of  Christ,  a) "Christ's death on behalf of  the world"; b) "the witness thereunto"; and c) "the infinite results of  salvation upon those who believe the witness about the all-sufficient death." (Chafer, Systematic Theology, V:210)  This writer is not concerned here with a detailed analysis of  this passage.  Verse 21, however, sums up the truth:  "For He [God] hath made Him [Christ] to be sin for us, Who [Christ] knew no sin; that we might be made the righteousness of God in Him [Christ]."
          2 Corinthians 8:9 implies the death of  Christ  by stating His sacrifice  in coming from Heaven where He was rich to become poor for our sakes.
     c. Galatians.  Galatians sets forth the death of  Christ is several passages.  Again, this writer will not be giving a detailed analysis of  these sections.
          Galatians1:4 states unequivocally   that Christ "gave Himself for our sins"; this speaks of His death under the term "gave  Himself."  This passage sets forth our deliverance from Satan's scheme of  things.
          Galatians 2:20 together with 6:14 sets forth the truth of  our being crucified with Him;  that is, when Christ died, the believer died with Him.  Potentially this occurred at the cross; it was actualized the moment a person believes.  Here again is set forth that the Christian life even as his salvation is by faith, not by our works.
          Galatians 3:13 and 4:4, 5 shows that by Christ's death on the cross (being hanged on a tree) believers have been made free from the law; this means that His "death is a deliverance from the whole merit obligation--whether it be the Mosaic order or the inherent obligation of the creature to the Creator." (Chafer, Systematic Theology, V:212)  Jesus Christ by His death on the cross took the curse of  sin on Himself actually becoming the curse.  These passages clearly show that it is the death of  Christ, not any aspect of  His life (including His Gethsemane experience) that redeems.
     d. The Prison Epistles.  This group includes Ephesians, Philippians, Colossians, and Philemon.  The main theme in these epistles is our exalted position as believers in Christ.  The ground of  this wonderful position is the death of  Christ.
          Ephesians 1:7 sets forth the death of  Christ as redemption through His blood.  While Jesus was alive, His blood had no efficacy; it was only after it was shed on the cross that it has any effect.  The shed blood was set forth in the Old Testament as the remedy for sin; the shedding of  an innocent animal's blood was a picture of  the one Great Sacrifice to come.
          Ephesians 2:13 sets forth  the truth  that we were  "made nigh by the blood of  Christ."  This passage has definite dispensational importance.  The Apostle had previously shown the distinction between Jews and Gentiles.  Here the announcement is made of  a new purpose which purpose is expanded upon in 3:1-6.  Again, the ground of  this purpose is the death of  Christ.  "That divine purpose is no less than the forming of  a new body of  heavenly people drawn from both Jews and Gentiles, each individual in that body perfected in Christ, and the whole company to be to 'the praise of  the glory of  His grace.'" (Chafer, op. cit., 216, 217)
          Ephesians 5:1, 2 again declares the death of  Christ by the statement  "hath given Himself  for us an offering and a sacrifice to God."  This again goes back to the sacrificial system under the Mosaic law.  This passage sets forth our responsibility because of  His death, not to be saved, but because we are saved.
          Ephesians 5:25-27 sets forth the obligation of  a husband to his wife; it does so by comparison of  Christ's love of the Church in giving Himself for it.  This passage shows both the high place that the Church occupies, but also the high place of  marriage itself.  Here again an analysis of this wonderful passage together with its context is beyond the scope of this page (although it was covered some on the web page on  marriage).  
          Philippians 2:8 states the death of  Christ as an obedience unto death.  His death was planned from eternity past and consummated by His death on the cross in complete obedience to the divine purpose.
          Philippians 3:10 declares the Apostle's attitude (which also should be believers') toward the death of  Christ.  Though the death of  Christ was substitutional in nature (in which no one can share) and thus finished, there is an aspect in which the death of  Christ has a reality in the life of  the believer.  This has to do with the believer's identification with Christ in His death.
          Colossians 1:14 again states  that redemption is  through the  blood of  Christ shed  on the cross.   Verses 20-23 specifically says that it is "the blood of  His cross" whereby He reconciled "all things unto Himself."  The reconciliation of all things does not apply to the fallen angels and Satan.  Their fate is clearly declared as is their ultimate fate; the same is true of unregenerate people.  Reconciliation does not mean salvation; rather it is "that the necessity of  condemnation is removed by reason of  Christ's death for them." (Ibid., 223)  There still is the necessity of  faith which is necessary to make effective that reconciliation. 
          The little epistle to Philemon does not mention the death of  Christ, but what He accomplished for believers is illustrated there.
     e. The Thessalonian Epistles.  Only First Thessalonians mentions the death of  Christ because of  the nature of  the material being dealt with in Second Thessalonians.  The passages in 1 Thessalonians are 1:10 and 5:9, 10.  Both passages set forth the fact that His death gives deliverance from the wrath that is to come.  This is generally interpreted as referring to the wrath that will be displayed against unbelievers in hell.  It may well refer, also, to the wrath of  God that will be displayed during the Great Tribulation.
     f. The Pastoral Epistles.  This group includes 1 and 2 Timothy and Titus.
          1 Timothy 2;5, 6 states the death of  Christ as a ransom for all.  It declares His mediatorship on the grounds of  that death.
          Titus 2:14 clearly declares that Jesus Christ "gave Himself for us."  Though the word "death" is not used, it is clear that is what is in view.  Here good works is presented as the out flow of  redemption.
          2 Timothy 1:10 and 2:8  imply the death of  Christ  in connection with His saviorhood.  Of  course, 2:8 actually speaks of  his death in connection with His resurrection.

5. In the letter to the Hebrews.  Though this writer believes Paul wrote the Epistle to the Hebrews, it is being discussed separately because it is an important book on the death of  Christ and because of  the uncertainty (at least to many) of  its human authorship.  The purpose of the Book of  Hebrews seems to be twofold:  1) to show the superiority of  Christ to the law system, and 2) to warn believers (particularly Jewish ones) of  lapsing back to the law system or falling short of complete faith in Jesus Christ.  Though doubtlessly this book was aimed primarily at Jews, there is a definite message for Gentiles. Several passages speak of  the death of  Christ.
     a. Hebrews 2:9-18.  This passage set forth several aspects of  death of  Christ.  Verse 9 shows that He came into this world to die.  Verses14, 15 set forth His death as deliverance from eternal death.  There are, of  course, other aspects that pertain to His death.  The main thrust is to set forth the redemption work of  Christ.  The details can not be discussed here, but the death of  Christ  is at the center  of  this passage.  Hebrews 5:7-9 also sets forth His death declaring His obedience unto death.
     b. Hebrews 7:27; 10:10, 12; 12:2.  These passages set forth His sacrifice showing that it was first voluntary; second, it was "infinitely effective."  Here again full analysis is beyond the scope of  this page.  Nevertheless the passages speak for themselves.
     c. Hebrews 10:1-39.  This passage, together with 13:11, 12 where His cross is set outside the city's walls in fulfillment of Old Testament types, shows that Christ was a willing sacrifice and the benefit of  His death.  Also declared is the practical application, particularly believing Jews, to the daily life.

     This writer has endeavored to present the death of  Christ primarily in the various Scriptural passages involved. (Chafer, Systematic Theology, V:229, 30) gives an excellent summary of  the important points concerning Christ death.  The death of  Christ is important both to us humans and to God Himself.  One must ever keep in mind that this is the plan of  the sovereign God.

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