Nature of Christ's Sacrifice

The point: Never repeat simply for filler, for the sake of giving the impression that you know something, or not to show that you want to cover up the fact you didn't do too much preparation. If all you've prepared can be said in t…

Martin uses his own preaching style and Christ's repetition in John 10 to illustrate that repetition is valid when necessary to bring truth into focus, but sinful if used as filler or deception.

If your repetition, you young preachers, is because you've got nothing to say, then it's a sin, it's a lie. You're filling up time with words to give the impression that you know something. That's deliberate deception. Right?

8:18 - 8:34 Read in full sermon

In this part of the sermon: Secondly, Christ's sacrifice was objective, meaning it had primary reference to God. Martin contrasts the prophet's role (from God to men) with the priest's (from men to God)…

He contrasts the prophet (from God to men, 'Thus saith Jehovah') with the priest (from men to God, representing them before God) to explain the objective, God-ward direction of Christ's sacrifice.

Now we can see this when we contrast the ministry of a prophet and the ministry of a priest. When a prophet of God would come, what would be his introductory words when he would be about to speak? He would say, Thus saith Jehovah. And as it were, he had his back to the God, in whose presence he had been.

16:05 - 16:25 Read in full sermon

In this part of the sermon: Thirdly, the sacrifice was vicarious, meaning Christ acted in the place of others. Martin illustrates this with the Old Testament scapegoat and the prophetic words of Isaiah 53…

The ritual of the scapegoat in Leviticus 16 is used as a type to illustrate the transferal of sins and the concept of a vicarious sacrifice, where an innocent goat bears the iniquities of the people.

Now, the Scripture makes abundantly clear that the priestly work of Christ was a vicarious sacrifice. What He was doing willingly, with primary reference to God, objectively, was being done on behalf of others. In the Old Testament, two key passages, one a picture, the other a picture of this, in the setting forth of the day of atonement, or what was to transpire in the day of atonement in Leviticus chapter 16. God is speaking by types and symbols.

25:46 - 26:22 Read in full sermon

In this part of the sermon: Thirdly, the sacrifice was vicarious, meaning Christ acted in the place of others. Martin illustrates this with the Old Testament scapegoat and the prophetic words of Isaiah 53…

A story of an old Christian seaman giving his lifeboat seat to a young, profligate seaman, dying in his place, illustrates the concept of a vicarious sacrifice and substitution.

He stood in my stead to bear what should have been mine. Let me use a simple illustration that has been a help. To me, this is supposed to be a true story. I wish I could verify it, time, place, names, but I cannot.

35:06 - 35:21 Read in full sermon

In this part of the sermon: Finally, the sacrifice was penal, intended to satisfy the wrath of God and the demands of His broken law. Martin distinguishes between didactic (teaching) and punitive (legal)…

Martin uses the example of a parent spanking a child (didactic) versus a judge sentencing a criminal (punitive) to distinguish between punishment meant to teach and punishment meant to satisfy a broken law, explaining the penal nature of Christ's sacrifice.

Now there are two kinds of punishment, at least two kinds. There is that that we might call didactic, by which we teach, you didn't know it, parents. Every time you spank your child with the right motive and with the right end in view, you are giving him didactic punishment. He might think you're killing him, but that's what you're giving him.

38:13 - 38:32 Read in full sermon