00:00
00:00
00:01
Transcript
1/0
Last Lord's Day morning we began
a little thematic study over the four times that I am to be
with you. A theme on the cross of Christ
or perhaps more accurately the cross work of the Lord Jesus
Christ. What a theme to feed our souls,
that which is central to all that we are as the people of
God. And what we discovered in her
studies last Lord's Day was first of all the centrality of the
cross. The cross central in the eternal
plan and purpose of God from all eternity. And that centrality
of the cross, in the perspective of Jesus, he came on that mission
to see And that saving mission centered upon that which he would
accomplish at the place called Calvary, that which had been
appointed from before the foundation of the earth. We saw that the
cross was central in the preaching of the apostles, though it was
utter foolishness to the wider Gentile world and though it was
a stumbling block to the Jews to whom that gospel first came. Yet we find that the apostles
went everywhere preaching Christ. and him crucified. And we discovered also that it
was central in heaven's eternal praise. The worship of heaven
eternally will be centred on the cross work of our Lord Jesus
Christ, worthy, the Lamb of the slain, heaven's multitude, the
redeemed of all the earth, that multitude that no man can number,
gathered from every nation, kindred, tribe, chosen by God in eternity,
gifted to Christ, and for which Christ came to die upon the cross,
they will for all eternity center their worship on the redeeming
work of the Lamb who was slain. And then we discovered also last
Thursday that not only was the cross central, but the cross
was necessary. God having purpose, no wonder
no obligation to save, but having in his grace and mercy chosen
to save a people, the cross was necessitated for their redemption. There was no other way by which
a holy God could save his people. And we saw there were two essential
aspects to the necessity of the cross. One, the character of
God, his perfect inflexible justice. and his infinite and pure righteousness
necessitated that a sacrifice be made, that one die. For the law of God declares the
soul that sins must die. And so the character of God necessitated
a divine substitute who would pay for the sins of his people. And we saw secondly that the
nature of sin necessitated the death of Christ upon the cross.
Our sin is not something trifle, but our sin is serious. It is
offensive to a holy God. It separates, it cuts it off
from God. It brings his condemnation. It
brings us guilt. It brings us condemnation. It brings divine punishment,
eternal punishment. For our sin pollutes us before
God. We are utterly depraved in the
totality of what we are in Adam. And our sin, if it is to be dealt
with, and dealt with it must be, because the character of
God requires it to be dealt with. And so those two great things,
necessity that Christ must die upon the cross. This morning
we are coming to the third in our series, which is the nature
of the cross. What transpired at the cross,
that which was central in the purposes of God eternally, and
that which was necessitated by the character of God and the
sinfulness of man, what was it that transpired as Jesus died
upon the cross? In other words, what was happening? What was Jesus doing as he dies
the sinner's death, as he pays the price of our sin, as he offers
up himself as that divinely appointed sacrifice and substitute for
the sins of his people. And often we can so miss that. It's not just that Jesus died.
It's not just that he made the supreme sacrifices. Men make
sacrifices for others and for causes. But Christ was active,
if you like, in his death on the cross. He wasn't passive,
as he was nailed to that cross, but he was actively engaged in
a battle. And he was transacting certain
things to secure and accomplish the redemption of his people,
that which God had decreed from all eternity. And so we want
to establish this morning the relationship between the necessity
of the cross and the nature of the cross. Now you will, and
I want to remind you that in what we're considering this morning,
there are great themes. And there are four essentially. And each of them would at least
be a message on their own, and perhaps each of them could be
a series of messages on their own. So I will simply this morning
be dipping in and scratching the surface as it were, but bringing
to you collectively in this message that addresses the nature of
the cross work of Christ, the four essential elements that
were transpiling or transacted as Christ dies for sinners. The nature of the cross work
of Christ arises out of the same considerations from which are
derived its necessity. In other words, the holy and
just character of God and the utter sinfulness and depravity
of man are the two considerations that arise when we come to consider
not only the necessity of the cross, but the nature of the
cross work of Jesus Christ. It is those two same considerations
that draw up that which was transparent at the grace call of Calvary.
We must ever keep that before us this morning. God's holy,
righteous, God's infinite, inflexible justice. And the utter sinfulness
and fallenness and pollution and depravity of the sinner.
Necessity of the cross, but they also bring to us that which focuses
on what was happening in the cross work of Jesus Christ. And
there are essentially, I say, four considerations. Two of them
are to do with the holiness and the character and the righteousness
and the justice of God. And the other two focus upon
the sinfulness of the sinner. Those which are Godward, if you
like, that which had the Godward dimension of Christ's work at
the cross, are to do with the character of God. They are propitiation
and reconciliation. The Godward dimension of the
nature of the death of Christ at Calvary. And the other two that have to
do with the sinfulness of the sinner, the sinfulness of those
for whom Christ dies, are redemption and expiation. And of course
we alluded to some of these and touched upon some of them last
Lord's Day also. what might otherwise be called
some of the great words of our faith. Words that in many, many
places, sadly, perhaps in the majority of evangelicalism, these
are great words, great gospel issues that have fallen out of
fashion. Some of them have been removed from the more modern
translations. Propitiation. Where do you hear it proclaimed? Much, perhaps the vast majority
of professing Christians in our land, with all its privileges,
would look at you blindly and would not have a clue what you're
talking about if you talked about the Christian Church. Reconciliation. Oh, there's a
false notion about reconciliation, not least in our own province.
It hasn't come to grips with biblical reconciliation that
is at the heart of the cross work of Christ and the heart
of the glorious gospel that we proclaim. Redemption and expiation,
these are great things and we want to consider them, I say
briefly this morning, from the perspective of the nature of
the death of Christ at the place called Calvary. So let's look
at them together. The two first of all that do
with the righteousness, the holiness and the justice of God. We begin
with propitiation, and let me give you a definition from our
confession of faith. Propitiation is that priestly
work of Christ wherein he removed God's anger and wrath by the
covering of our sins through the substitutionary sacrifice
of himself to God, thus securing our acceptance before God. Propitiation is that priestly
work of Christ wherein He removed God's anger and wrath by covering
our sins through the substitutionary sacrifice of Himself to God,
thus securing our acceptance before God. Christ accomplished
His work of propitiation That which was to do with the Godward
dimension of his death. Christ was offering up himself
to God. It was an offering to God. He wasn't just merely, and don't
misunderstand me at this point, but he wasn't just merely in
some love, expressive way, making a sacrifice for us. He was transacting a transaction
with the Holy God, His Father. And so his propitiatory work
is that which involves Christ pacifying, turning away the wrath
of God that justly abided upon the sinner. Because of their
guilt and condemnation before him, the wrath of God abides
on the sinner even from their birth. And when Jesus died upon
the cross in the sinner's place, and for their sins, he was dealing
first and foremostly with God, the Father. And he was propitiated
turning away the wrath of his father God against his people
and against the sins of his people which deserved his wrath eternally. That wrath that would justly
fall upon them for all eternity must be propitiated, must be
turned away if they're ever to have an acceptance before God. The sinner cannot be accepted
before God, for God's wrath is upon them. Just like God says
you must die eternally for your sin is pollutes you and defiles
you and cuts you off from me, your maker. And the Lord Jesus Christ goes
to the cross bearing our sins and bearing the wrath of God
against the sins of his people in order that he might, if you
like, quench that wrath of God. that he might turn it away from
falling upon his chosen people. And that propitiatory work of
Christ is accomplished by Christ when Christ on the altar of the
cross is consumed by the wrath of God. We can't fully fathom
that. But here is the beloved Son of
God, held on the altar of sacrifice, not by the nails that bound Him
hand and foot, but held upon that altar of Calvary's cross
by His own infinite and eternal cords of love for His people,
that people whom He came to save. That's what binds them to the
altar. They couldn't, the Nails could not have held the Lord
Jesus Christ. He could have come down from
that cross. He didn't need to call 10,000
angels. He could have come down and consumed
the multitude that stood around the cross of Calvary. But he
held himself out of infinite love for his people upon the
altar of the cross. And as he held himself there
with his infinite and eternal love for his people, he absorbs
to himself the full wrath of God against our sins. So that he is consumed by God's
wrath. He is consumed by God's anger
poured out upon him. Isaiah 53. Pleased the Lord to
bruise him, to put him to grief. to strike him, and to smit him,
and to afflict him, and to bruise him, and to put him to death.
This is God at work. It was not merely that man put
Christ to death, but God put him. For God caused His wrath,
His holy wrath, His righteous wrath to fall upon His beloved
Son as He stands in the sinner's place upon the sacrifice of the
cross. The Apostle Paul makes it clear
to us in our reading this morning that the character of God And
the nature of Christ's death was necessitated by God's justice
and righteousness. Turn with me to Romans chapter
3. This is a well-known chapter. It's an amazing chapter. It's
a chapter that's inexhaustible in its truth. Romans chapter 3 continues the
theme of the opening chapters of the book of Romans, which
outlines the message of the Gospel. And remember that the gospel
is, first and foremost, as Paul by the Spirit tells us, it is the revelation of the wrath
of God. It's a definition of the gospel.
It is the revelation of the wrath of God from heaven against all
ungodliness and unrighteousness of man. It's the gospel. He says, I'm not ashamed of the
gospel. It's the power of God to save, but that gospel is the
wrath of God revealed from heaven against all ungodliness and righteousness
of man. That he's just outlined in the
first two chapters, or he continues to outline, sorry, in chapters
one and chapters two and into chapter three. And then he comes
in chapter 3 and he says the law could not deal with that.
The law could not propitiate the wrath of God revealed in
the gospel of his case concerning his son Jesus Christ. No flesh
could be justified by the law. No aspect of God's wrath was
turned away by the perpetual sacrifices that were made daily
in the temple. And then Paul comes, and having
made that clear, our sinfulness and the gospel message, which
is the wrath of God revealed against that sinfulness, and
the fact that the law is powerless to deal with the wrath of God
and to bring salvation and the righteous standing before God.
And then he says, Having come to that conclusion, therefore,
by the deeds of the law, there shall no flesh be justified in
his sight. The law brings to us the knowledge
of sin, but now, and he is the great contrast, but now the righteousness
of God, apart from the law, is manifested, being witnessed by
the law and the prophets. The law and the prophets spoke
of the righteousness of God that would come in the promised Redeemer. And he says, Now it has appeared,
not only the wrath of God revealed from heaven, but the righteousness
of God that is not found by the keeping of the law. But this
righteousness, even the righteousness of God, which is by faith of
Jesus Christ unto all and upon all them that believe, for there
is no difference. And he reiterates that when he is spelled out in
these three chapters. All have sinned and come short
of the glory of God. And then here's where we want
to get to. But being justified freely by his grace, through
the redemption as in Christ Jesus, whom God has set forth. And it's the message we looked
at that the Apostle preached Acts chapter 2. God set him forth
upon the cross. God set forth his son. To what purpose? to be a propitiation
through faith in His blood, by His blood shedding, by His death
at the hand of God. God put Him, if you like, upon
the cross in order that He, Christ, might propitiate the wrath of
the Father God against the ungodless, sinful, unrighteous deeds of
His people. And God did it to declare His
righteousness for the remission of sins that are past through
the forbearance of God. To declare, I say at this time,
His, God's, righteousness that He, God, might be just and at
the same time the justifier of him who believes in Jesus Christ. So God puts Christ on the cross,
sets Him there with an express purpose, Romans 3, 24, to make
Him a propitiation to turn away God's wrath, His righteous wrath,
against the sins which Christ bears in His own body on the
tree. And so by that death that He
dies, that death that entailed that great mystery, my God, my
God, why hast thou forsaken me? God, forsaken by God, in order
that God the Son might propitiate, turn away the wrath of God against
his people for whom he dies on Calvary's cross. And the wrath
of God consumes When Jesus willingly took that cup in the garden,
symbolising the cup, was the great transaction coming to fruition. That which had been appointed
from all eternity now comes to be transacted in the garden.
And the Father is saying to the Son, now the hour has come. We
looked at it last Thursday. The hour has come. The hour for
which you were appointed from all eternity. The hour for which
you came forth through the womb of the Virgin. It has arrived,
my son. The hour in which you will go
to the place of sacrifice and you will embrace this cup. This
cup was made, that is the cup itself, if you like, and the
symbolism was constituted of the righteousness of God and
the justice of God. And in that cup was the undiluted
wrath of God against the sins of his people. There was not
one drop of mercy in that cup. And God caused that undiluted
wrath of His to fall upon His Son. And on the altar of Calvary,
God's wrath consumed His Son and left Him abandoned to die
for us. God in Christ was turning away
God's wrath against us. by offering up himself to God,
to lay himself bare at the hand of God's wrath. Jesus endures
hell for his people in order that God's wrath might not fall
upon us from all eternity. The amazing grace of God. But
not only was Christ propitiating the wrath of God, but he was
doing a work of reconciliation Let me give you again the quotation
from our confession. Reconciliation is that sovereign
work of God the Father in which his alienation from sinners is
removed through the propitiatory sacrifice of Jesus Christ. Reconciliation
flows out of and is based upon propitiation. There is a connection
between these things. Because Christ has turned away
the wrath of God. God in Christ is reconciling
sinners to himself. That reconciliation could not
take place until sin is dealt with and until God's wrath is
expended upon Jesus Christ. You see, our notion of reconciliation,
because of the connotations that we're familiar with, can become
so fuzzy. Reconciliation is not just people
who were once enemies kind of working together. Reconciliation
is not just people beginning to speak to one another who didn't
speak. Reconciliation is not just people for a time laying
down their arms so they can no longer kill one another. Reconciliation
is when the cause of the enmity between a people is dealt with
and removed. You make your own applications
to other things. I'm focusing on reconciliation
and the nature of the cross work of Christ. But until the cause
of enmity is dealt with and removed, there can be no true reconciliation.
To gloss over the cause of enmity, to gloss over the wrongdoings
and the sins of people against another, reconciliation cannot
happen. That is biblical reconciliation,
true reconciliation. And the sinner is alienated from
God on account of their sins. We're at enmity with God. We're
cut off from God. Genesis 3 is the picture of the
communion that man had with God in creation. Because of their
rebellion, because of their sin, because of their breaking, their
transgressing of the law of God, they were put out of the garden.
Their relationship, their fellowship with God was broken. They became
an enmity with God and they became alienated from God. God and Adam
no longer walked in the cool of the day and had that communion
and fellowship because it was broken on account of their sin.
And the New Testament oozes with the fact and the truth that the
sinner is at enmity with God, the sinner is cut off from God,
the sinner and God are separate on account of their sins. We
can go to Ephesians chapter 1 and 2 and again talking about the
cross work of the Lord Jesus Christ. I know he's speaking here in
a particular context of the Jew and Gentile distinction, but it's also true. But now,
verse 13 of Ephesians 2, in Christ Jesus, you who were sometimes
far off, now he's talking about Gentiles there, I know, but it's
this idea that we're cut off, we're separated, brought nigh
by the blood of Christ, for he is our peace, who hath made both
one and hath broken down the middle wall of partition, having
abolished in his flesh the enmity, even the law and commandments
and ordinances. for to making himself of twain
one new man, so making peace, that he might reconcile both
unto God in one body by the cross, having slain the enmity thereby."
By the death of the cross, that enmity, that alienation, that
separation between God and the sinner is dealt with. And because sin is dealt with,
the cause of the entity, because that sin is removed, and we come
to that in one of our next words here, and because the wrath of
God is propitiated, turned away from the sinner, then now the
sinner can have a right acceptance and the right relationship with
God their creator. The sin has been paid for, the
sin has been removed, the wrath of God has been turned away,
and God is the one who makes reconciliation. breaks down that
which caused the enmity, deals with the cause of the enmity,
removes the cause of the enmity, brings back that which had separated
us from Him even for all of time. And so reconciliation deals with
the alienation of God from mankind. Let me give you a couple more
references. Turn with me to Romans 5. Over the page, Romans 5. Verse 8, but God commendeth his
love toward us. And while we were yet sinners,
Christ died for us. That's the contents. Dying for
us, to what expect? Just dying a death? No. Dying
in order that we might be justified by his blood, saved from wrath
through him. That verse 9, that's propitiation.
Saved from the wrath, because it's burned away. For if when
we were enemies, verse 10, We were reconciled to God by the
death of His Son. Much more being reconciled, we
shall be saved by His life. Do you see what Paul is saying
here? Because the wrath of God is turned
away, then we are reconciled by the bloodshedding and the
death of Jesus Christ. That while we were yet enemies,
God dealt with the enmity. God dealt with the separation.
God dealt with sin in Jesus Christ. And so God puts Christ upon the
cross, not just to turn away his wrath by absorbing it to
himself, but God puts Christ on the cross in order that there
might be reconciliation by the removal of our sin and the turning
away of his wrath against us. And He did that while we were
yet enemies. God delivers up His Son to the cross. That He,
in His mercy, in His great love, might reconcile us unto Himself. And we didn't deserve it. 2 Corinthians
chapter 5, verses 18 and 19. And all things are of God, who
hath reconciled us to himself by Jesus Christ. You see, this
is a work of God accomplished through the death of Christ.
God had purpose to reconcile a people to himself. That could
only happen if their sin is dealt with and the wrath of God is
turned away from them. And so all things are of God,
who hath reconciled us to himself by Jesus Christ, and has given
to us the ministry of reconciliation to witness that God was in Christ
reconciling the world unto himself, not imputing their trespasses
unto them, and have committed to us the word of reconciliation.
Now then, we are ambassadors for Christ as though God did
beseech you by us. We pray you in Christ's name, because of
Christ and his death, be you reconciled to God. How did it
happen? For he, God, hath made him Christ to be sin for us. He who knew no sin, that we might
be made the righteousness of God in him. Do you see what's
happening to the cross? God is making Christ to be sin. It's not just that he carries
our sin. God makes him to be sin. In order that we might be
reconciled to Him, God makes Him sin and deals with sin in
the person of Jesus Christ by putting Him to death through
His bloodshedding at the cross. It doesn't impute our sin to
us, but imputes it to Christ. So that He might deal with it
in Christ, and having dealt with it in Christ, the end that He
might be God, and that we might be accepted and reconciled The gospel is glorious. Those
who preach a watered-down, compromised gospel who never deal with propitiation
and reconciliation and redemption and expiation do such despise
to the gospel. This thrills me in the depth
of my being. That God would put His Son to
grief to turn His wrath from me. That God would put, impute
my sin to His blessed Son in order that He might deal with
the awfulness of my son in Him. So that I, the rebel, by being
reconciled to the One who loved me and who sent His Son to die
for me. And so at the cross, God's alienation
is removed from the sinner by the work of Jesus Christ. And
that's what provides the legal basis upon which God can turn
and save sinners. One final reference here, Colossians
chapter 1. And we've got to move on. Time's flying. Galatians 1.19, for a priest,
a father, that in him should all fullness dwell. This is the
incarnation of a son. And having made peace through
the blood of his cross by him to reconcile all things unto
himself by him, whether they be things in earth or things
in heaven, and you that were sometimes alienated and enemies
in your mind by wicked works, yet now hath he reconciled, and
that reconciliation was through the blood of his cross. So the nature of the cross was
propitiation, turning God's wrath away, and the nature of the cross
was reconciliation, God reconciling sinners to himself through the
sacrifice of his Son. And that brings us to the third,
redemption. Redemption is that priestly work of Christ. wherein
he delivered us from our bondage to the law, sin and Satan, through
purchase by the ransom of his substitutionary obedience in
life and in death. In the New Testament we find
some 20 clear, explicit references to redemption as a saving work
of Christ. We are told that his very mission
and purpose in coming was that he might accomplish the work
of redemption. Galatians 4.4, in the fullness
of time, God sent forth his son, born of a woman, born under the
law. To what purpose was he born under
the law? To what purpose was he born of the virgin? That he
might redeem us unto God. It's at the very heart of why
he comes. He comes on a mission to redeem. And Titus 2.14, that Christ has
appeared, he has come to redeem us from every lawless deed. You see, we are not only alienated
from God, we're not only under the wrath of God, but we're in
bondage. We're enslaved to our sinful
natures. We think we're free. Men and
women like to think they're free, and they're free to choose, but
they're not because their nature is sinful, and that sinful nature
holds them enslaved. They are the slaves of Satan,
Christ told the people in his day. And we are imprisoned by a bondage
to sin and to death. The Hebrews tells us that, that
Christ's incarnation and his death upon a cross was that he
might deliver those who, through fear of death and bondage to
death, were all their lifetime subject to slavery. to sin, slaves
to Satan, slaves to the old nature, slaves to our fallen depravity. And Christ comes to deal with
that, to release the prisoner, to set us free from sin and Satan
and death and hell. And so we're told that this redemption
that has been accomplished by Christ is secured only by Christ. And we're back in Romans 3 and
24. These things all bind up. God having set him forth to be
a propitiation through faith in his blood. Sorry, being justified
freely, verse 24, by his grace. Through the redemption, the redeeming
work that is in Christ Jesus. We couldn't set ourselves free.
We couldn't release ourselves from the bondage of sin and Satan
and death and hell. But he comes To redeem us in
Christ Jesus. To set us free. Ephesians 1. Redemption through His blood. What do we mean by that? What
does the scripture mean by that? Well, the basic meaning of the
word redemption is deliverance through purchase. The payment
of a price. A price for the people. God demanded
a price. The price was the lifeblood of
his son, the only price that would satisfy God, the only price
that would release them from sin and release them from bondage
and release them from death and release them from hell. And so
Jesus comes on a mission to redeem, to buy a people through the bloodshed
of himself at the cross. And it's at the heart of the
cross work of Christ. It's the manward dimension. No, he's paying
the price to God. But he says, you have been redeemed
by the precious blood of Christ. Peter writing to that people
who lost everything for Christ. He says, listen, you're precious
to God. Don't give up. Don't turn back.
Don't despair. You've been born again to a living
hope. Redeemed not by corruptible things such as in silver and
gold, but by the precious blood of Christ, the Lamb. without
blemish and without spot. We are being purchased by His
own blood. Paul said to the believers at
Ephesus, take care of the flock that God has purchased with His
own blood. He bought them back from their
slave market of sins. And that redemption price that
God required was the lifeblood of Jesus Christ. He came to redeem
his people from the curse of the law and from the penalty
and the power and the bondage of sin. We need to ask ourselves, perhaps
this morning, are we still in bondage? Has Christ redeemed
you? And if Christ has redeemed you,
look at the cost. He dies, he gives his life's
blood, he pours it out unto death. And all of these things are bound
up together, not in separate little boxes. But God's wrath is absorbing
him in order that the wrath might be turned away. God is in Christ,
reconciling us by taking away the cause of the enemy or sin.
And the Lord Jesus Christ is offering up himself as sacrifice,
as a payment to God for the sins of his people. the death at the hands of God. And then fourthly and finally,
and running out of time, there is sacrifice. Sacrifice. Or expiation. And our Confession
says, expiation or sacrifice is that priestly work of Christ
wherein He removed our sin and its guilt by the offering up
of Himself in our place. At the cross, Christ was sacrificed
for us. And he was both the offerer,
he was the priest, and he was the victim. He offered up himself,
but it was a sacrifice. He laid himself upon that altar
in order that he might offer up himself to God on behalf of
his people. And then he becomes the offerer,
becomes the offering. The Old Testament is so clear
in its pictures of this. He's the Blam of God without
blemish and without spot, and he offers up himself without
blemish and spot unto God, to sacrifice to God for our sins. And it involved the imputation
of our sin to him. He himself bore our sin in his
own body to the tree, is a literal translation. Our sin imputed
to Him. He bears it. He bears it in His
body. And He absorbed it. It's imputed
to Him in a real way. It's not just a picture language.
Our sin is placed upon Him. It's imputed to Him. And he takes
it, he carries it as the sacrificial lamb. He carries it to the altar
and he lays himself with our sin. Leaving with our sin, he
lays himself on that altar and he offers up himself to God as
sacrifice to deal with sin. To remove sin and its penalty
and its guilt. To take away the sin of the world. For the writer of the Hebrews
tells us, without the sharing of blood there is no remission,
no expiation, no removal of sin, and therefore no forgiveness.
In order for God to come and bring forgiveness to the sinner,
there had to be a sacrifice of expiated. And then that blood in the Old
Testament was sprinkled upon the altar, and we read in the
sacrifice and the bloodshed of Christ that by the Spirit, the
shed blood of the Lord Jesus Christ was taken into the very
presence of God. Presented on behalf of his people,
said, Christ, your wrath's turned away. Father, reconciliation
accomplished. Father, a price that you demanded
paid. Father, the removal of your sin
and guilt. Through my blood shed at Calvary, a finished work,
an accomplished salvation. He cried to the Father, it hath
been accomplished. And we know that the Father accepted
the fullness of all that transpired at Calvary when he raised him
from the dead. on the third day. And so in that
sacrifice, our expiation of Christ, the removal of our sin, the removal
of our guilt, and that that flows to us. What flows to us from
all of the nature of the cross? In a word, salvation. Our salvation
flows from the cross work of Jesus Christ that propitiates
the wrath of God, that brought about our reconciliation, that
held the price that God demanded for her sin and removed her sin
and guilt by the sacrifice he offered as her sin-bearer. And that's it. The wonder of
Calvary. The nature of all that transpired
at Calvary. And he accomplished the salvation
of his people. We're going to see that this
evening. That it was an accomplished, finished work of redemption for
all who would believe. And I ask you as I close this
morning, is this salvation yours? And if it is, do you appreciate
the wonder of all that was done for you by Christ at the cross?
The Nature of The Cross
Series The Cross of Christ
| Sermon ID | 8291210124 |
| Duration | 43:50 |
| Date | |
| Category | Sunday Service |
| Bible Text | Romans 3:20-28 |
| Language | English |
Documents
Add a Comment
Comments
No Comments
© Copyright
2026 SermonAudio.