Search results
Results From The WOW.Com Content Network
Jesus paid the penalty for those who deny faith in Him, and His death was a substitutionary atonement for those who deny Him—Though the term unlimited atonement can easily give the incorrect assumption that Jesus' payment encompassed all people, unlimited atonement maintains a limit on the legal effect.
Jesus promises that whosoever believes in him has everlasting life. John 3:16; Peter proclaims that everyone who calls upon Jesus will be saved. Acts 2:21; God calls all people everywhere to repent. Acts 17:30, 2 Peter 3:9; God desires all people to be saved. 1 Timothy 2:4; Jesus is a ransom for all. 1 Timothy 2:6
El Greco's Jesus Carrying the Cross, 1580. Substitutionary atonement, also called vicarious atonement, is a central concept within Western Christian theology which asserts that Jesus died for humanity, [1] as claimed by the Western classic and paradigms of atonement in Christianity, which regard Jesus as dying as a substitute for others.
Michael Licona suggests that John has redacted Jesus' authentic statements as recorded in Matthew, Mark and Luke. Where Matthew and Mark have Jesus quote Psalm 22:1, John records that "in order that the Scripture may be fulfilled, Jesus said, 'I am thirsty'." Jesus' final words as recorded in Luke are simplified in John into "It is finished." [12]
The text also makes no note of why there is a two-day delay between the opening of the tombs upon Jesus' death and the saints' appearance in the city only after Jesus' resurrection. If these events only happen two days hence, why are they mentioned here and not with the miraculous events of the resurrection in Matthew 28:2? Some later ...
That is, when Jesus died on the cross, his death paid the penalty at that time for the sins of all those who are saved (past, present, and future). [22] One obviously necessary feature of this idea is that Christ's atonement is limited in its effect only to those whom God has chosen to be saved, since the debt for sins was paid at a particular ...
Matthew's crucifixion scene runs for only sixteen verses from 27:35 to 27:51, the same number of verses as in the Gospel of Mark, but one more than the Gospel of Luke, and three more than the Gospel of John. It is postulated that all writers wished to simply recall the facts surrounding Jesus' death, rather than engage in theological reflection.
For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. If the cross stands at the center of Paul's theology, so does the resurrection: unless the one died the death of all, the all would have little to celebrate in the Resurrection of the one. [140]