11. Jesus the Righteous One

Meditations in 1 John : 11 :  Jesus the Righteous One

1 John  2:1,2   My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense–Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.

We have considered the first two sentences of these verses so that only leaves the last sentence, which is one which has received a variety of interpretations, so significant is its content. The crucial words for theologians are ‘atoning sacrifice’. Older versions of the Bible used the word ‘propitiation’ and at least one version used the word ‘expiation’. Unfortunately none of these words are words we use commonly each day and so we need to explain them to see what theologians have been struggling with.

‘Propitiation’ refers to appeasing an offended or angry person. ‘Expiation’ refers to paying the penalty and making amends for. To ‘atone’ means to make amends for and bring reconciliation.

Now the Bible does speak about the anger or wrath of God. Why does God get angry when, it is clear, before the foundation of the world, He knew before He created the world, that Adam and Eve would fall, and sin would enter the world. When we look up instances of God specifically being seen to be angry, we find He focuses His anger on wrong behaviour (see Num 11:10 with the Israelites’ grumbling about manna, and Num 22:22 when Balaam’s actions of going with the Princes of Moab, and Deut 1:34 at Israel’s unbelief about entering the Land.).

Now anger is displeasure expressed strongly. To consider the opposite, how would we think of someone who was utterly calm and indifferent in the face of, say, a gross injustice? Suppose you heard of a gang rape in a street, say, and that there had been a policeman standing by watching, completely indifferent to what he was seeing? I think you would be horrified. Anger is a legitimate and even righteous reaction to gross wrong.

Now of course God knows the wonder of the perfect world that He made and He sees the awfulness of sin and its effects. When Jesus came to the tomb of Lazarus and saw Mary and the others weeping, the text says that he was deeply moved (Jn 11:33,34). The verb there suggests an element of anger was part of that feeling, as well as love and compassion. Jesus was angry with the effect of sin. Put it in its simplest form and we can say that God has strong negative feelings about the presence of Sin, feelings that prompted Him to do something about it. That started right back before the foundation of the world when the Godhead planned for salvation following sin. To see this in its various forms look up Jn 17:24 , 1 Pet 1:20, Eph 1:4, Rev 17:8, Rev 13:8, 2 Tim 1:9, Tit 1:2. God, knowing that with free will, mankind would turn from Him, was moved to plan for Jesus to come and do what He did on the Cross.

There is, of course, another way of putting this and it is to refer to justice. Justice is all about bringing right to remedy wrong. A child knows all about justice when they cry out, “Mummy, that’s not fair, he’s got more sweets than me.” The child is referring to an innate sense of right and wrong and calls on the mother to correct a wrong situation. This is what justice does, and we all have this sense in some measure. When a serious wrong is committed, we demand that the police take action to catch the culprit and deal with him or her. Of course when it comes to our own wrongs, we excuse them or make little of them, but they are still wrongs. Count them over a lifetime and there will be a lot of them, and there is justice demanding you be dealt with!

Until we took our eyes off God as a nation, we believed in capital punishment for especially serious crimes. Supposing the truth is that THE most serious crime is to turn your back on God – because all other ‘lesser’ crimes follow and flow out of that one? Most of us are blind to the awfulness of that one most serious of crimes and its effect and so we probably need to pray for revelation to understand it, but that is at the heart of the call of the Bible for sin to be punished by death – because in the face of a perfect God and a perfect world that he made, what we have done and become is horrific. How can justice be satisfied?

This is where John comes in. Jesus, the Son of God has died as a sacrifice (a sacrifice is something that didn’t need to die, that had no cause to die, but was put to death for a purpose.) The purpose of the Old Testament sacrifices for sin was to point to what Jesus, the Lamb of God, would do on the Cross.

We were slightly inaccurate earlier on because we hadn’t fully finished with the previous sentence because there Jesus as referred to as the Righteous One. There has been no one in all of history apart from him to whom that description could be applied. It means that in everything he thought, said or did, he was righteous (did what was exactly right!)  He had no sins of his own to pay for and so his death was totally unwarranted; he was a perfect sacrifice.  Yet he did it because as God, only he was “big enough” to die for every sin in the world, both of the Jews and now of the Gentiles (that’s John’s reference to not only for ours but also for the sins of the whole world.)

This is why we can approach God today without fear, because Jesus has stepped into our place and taken every single thought, word or deed of ours that has been wrong and he has taken whatever punishment ‘justice’ could dream up for them. We are free and, even more, when we still blow it today and get it wrong, he is there by the Father interceding for us on the basis of all he did on the Cross. Hallelujah!

33. Guilt Offering

Meditations in the Law : No.33 : What is a Guilt Offering

Lev 5:14-19 The LORD said to Moses: “When a person commits a violation and sins unintentionally in regard to any of the LORD’s holy things, he is to bring to the LORD as a penalty a ram from the flock, one without defect and of the proper value in silver, according to the sanctuary shekel. It is a guilt offering. He must make restitution for what he has failed to do in regard to the holy things, add a fifth of the value to that and give it all to the priest, who will make atonement for him with the ram as a guilt offering, and he will be forgiven. If a person sins and does what is forbidden in any of the LORD’s commands, even though he does not know it, he is guilty and will be held responsible. He is to bring to the priest as a guilt offering a ram from the flock, one without defect and of the proper value. In this way the priest will make atonement for him for the wrong he has committed unintentionally, and he will be forgiven. It is a guilt offering; he has been guilty of wrongdoing against the LORD.”

We now come to a further offering which seems to be very similar to the Sin offering we have just considered, but which has some clear differences. Let’s note first of all when this offering is applicable: When a person commits a violation and sins unintentionally in regard to any of the LORD’s holy things.” (v.14) and “If a person sins and does what is forbidden in any of the LORD’s commands, even though he does not know it” (v.17), so again it is when a person goes against the Lord in respect of the things (probably) of the Tabernacle (v.14) and then generally against any one of the decrees that the Lord had given Israel (v.17) and in both cases they did it without realising that it was wrong. The emphasis is that it is a “wrongdoing against the Lord.” (v.19)

One of the biggest differences appears to be in the language used with this offering. The focus is on the cost or value of the offering which is first being given as a ‘penalty’ (or fine) but then is to have to add something more to ‘make restitution’ and then the original ram offering is to be considered to be making ‘atonement’ for the offender. So, we thus have a fine to make the point that this is a wrong which is to be punished, second that there is to be restitution or making good, and finally there is cleansing or putting right the sin before the Lord (atonement is about changing the circumstances to bring reconciliation with the Lord, and ensuring justice is done.). The focus thus comes on the consequence of the misdemeanour, upon what should have happened but didn’t. It wasn’t just that you had sinned (that was the Sin Offering) but that what you had failed to do, or did do, was something tangible that had a cost attached to it.

Within all this there is a reminder to us that sins have consequences. The apostle Paul taught, A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction.” (Gal 6:7,8) We may face up to a sin and say sorry to God but forget that there are consequences that follow it. We need to ask for Jesus to also deal with the consequences when we have repented else we may find ongoing problems occurring. In the Isaiah 53 ‘Servant Song’ prophetically referring to Jesus we find, Yet it was the LORD’s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand.” (Isa 53:10). Through the Cross God made Jesus a guilt offering with the result that not only sin but the effects of sin can be brought under his work and dealt with so that we can instead receive God’s blessing on our ongoing days.

Now although it is not very clear, most commentators link the first seven verses of Chapter 6 to the preceding ones because of the similarity of purpose: “If anyone sins and is unfaithful to the LORD by deceiving his neighbour about something entrusted to him or left in his care or stolen, or if he cheats him, or if he finds lost property and lies about it, or if he swears falsely, or if he commits any such sin that people may do– when he thus sins and becomes guilty.” (6:2-4) i.e. sins against people are seen as being unfaithful to the Lord. In these cases we find specific instructions for restitution: he must return what he has stolen or taken by extortion, or what was entrusted to him, or the lost property he found, or whatever it was he swore falsely about. He must make restitution in full, add a fifth of the value to it and give it all to the owner on the day he presents his guilt offering.”(6:4,5) Not only must he make restitution but he must add a fifth to it as an act of goodwill (implied) and this restitution is separate and distinct and extra to the Guilt Offering that he brings. This restitution is to put the offended person in a similar place as if the thing had never happened. This is similar to English Law in respect of Damages.

However it is still a sin against God and that is acknowledged in what follows: “And as a penalty he must bring to the priest, that is, to the LORD, his guilt offering, a ram from the flock, one without defect and of the proper value. In this way the priest will make atonement for him before the LORD, and he will be forgiven for any of these things he did that made him guilty.” (6:6,7). i.e. there is a cost to be borne before the Lord in bringing the guilt offering which also acts to bring about atonement.

To conclude, when we sin against another person, we need to remind ourselves that we are first and foremost sinning against God. In the parable of the Prodigal Son, Jesus has the son thinking, “I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you.” (Lk 15:18) Note he had sinned against God as well as against his father by the way he had left home. Some people may be casual about sin but we must not. Our sins may be against people, but they are also always against God. Remember as 6:2 said, If anyone sins and is unfaithful to the LORD by deceiving his neighbour.” We are unfaithful to the Lord when we sin against others. We should not only say sorry to that person and sorry to God for sinning against that person, but also sorry to Him for being unfaithful to Him! May that clarify our understanding of things that mostly the Christian church is casual about!