The Synoptic Gospels and Atonement (2)

On Wednesday of this week, I tackled critics who set in opposition the gospel preached by the apostle Paul and the teaching of the Lord Jesus in the synoptic gospels, alleging they disagree, particularly with respect to the issue of Christ’s atoning sacrifice on the cross. One critic I quoted claims Paul invented the atonement concept out of whole cloth. In response, I pointed out we should hardly expect to find fully developed teaching about atonement in the gospels, which record for the most part what took place leading up to the cross, and do not attempt to explore its implications.

Instead, I argued, in the synoptics we should expect to find hints, premonitions and suggestions that our Lord was doing something far grander and more significant in dying than simply paying the traditional price exacted from prophets for telling the truth.

Lo and behold, that is exactly what we find.

Hints, Premonitions and Suggestions

Here’s a non-comprehensive list from the synoptics of a few of these hints, premonitions and suggestions that the death of Christ was not only foreordained and necessary, but was part of a greater divine plan to reconcile man to God. It’s especially interesting to find so many in Matthew, whose primary burden was demonstrating to Jews that Jesus in every way fulfilled the prophecies of the Old Testament concerning Messiah. Matthew is the least obviously Christian-focused or Gentile-oriented of the synoptic writers, and yet he still has much to say about what the death of Christ accomplished for all who believe in his name.

1/ The angel’s prophecy to Joseph concerning Mary:

“She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.”

A Jew or legalist might argue that Messiah would save his people from their sins by teaching them to follow the Law of Moses more faithfully. A Christian might argue that there is a hint here of some greater, overarching mission that would deal with the sin question for all time.

2/ The message of John the Baptist:

“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.”

Here’s another hint of something much bigger and longer lasting than even the most spectacular teaching and healing ministry. The baptism of the Holy Spirit does not take us directly to the atonement, but it is certainly a by-product thereof. Only a God satisfied once-for-all with respect to sin would put his Holy Spirit in the hearts of man.

3/ The Lord predicts his own death and resurrection:

“From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised.”

There’s nothing to suggest that something greater than a miracle would be accomplished here, but the devout disciple must surely have asked himself, “Why? What does he hope to do?” Matthew does not just say that he will go to Jerusalem to die, but that he “must”, and the other synoptics echo this imperative. Moreover, the Lord’s rebuke to Peter that immediately follows shows this was the plan of God, known, necessary and foreordained: “You are not setting your mind on the things of God, but on the things of man.” The synoptics contain numerous other references to his anticipated death and resurrection. All these surely demanded an explanation, but even his disciples were simply not ready to hear it at that time.

4/ Another hint of a specific mission and a higher purpose in his death:

“The Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

It matters little whether the best English translation should be “ransom” or “redeem”. Both are transactional. The “many” in question are either purchased or recovered, and some other party is involved. Remember, we are not pushing any particular theory of atonement, simply pointing out that the notion Messiah’s death was doing something lasting to solve the sin problem is buried in these verses in seed form.

5/ To his disciples in the upper room:

“Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.”

This first reference to the institution of the Lord’s Supper ties the forgiveness of sins for many to “my blood”. Jesus forgave sins here and there in his time on earth without bloodshed, much to the chagrin of the religious establishment, but this is manifestly associated with the same solitary act of self-sacrifice he has repeatedly insisted he will shortly make.

6/ In Luke, there is the prophecy of Zechariah:

“… to remember his holy covenant, the oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, in holiness and righteousness before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins, because of the tender mercy of our God.”

To serve the Lord without fear in holiness and righteousness all their days was something that had never happened in all Israel’s history. Something about the covenant with Abraham told Zechariah by the Holy Spirit that a big, permanent change was coming for the people of God. He ties salvation not just to deliverance from enemies but to the forgiveness of their own sins.

7/ The testimony of Simeon is along the same lines, but includes the Gentiles in promised blessing:

“My eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.”

8/ Jesus speaks of salvation by faith and not by works, again tied into the forgiveness of sins:

“And he said to her, ‘Your sins are forgiven.’ Then those who were at table with him began to say among themselves, ‘Who is this, who even forgives sins?’ And he said to the woman, ‘Your faith has saved you; go in peace.’ ”

Elsewhere we see many times that the faith of some enabled the temporary “salvation” of physical healing. This is something more. Here he shows that faith can lead to the forgiveness of sins. Paul’s epistles already in circulation, especially Romans, had already explained that salvation by faith was not only possible but the only way to be permanently forgiven one’s sins. In any case, Luke does not dwell on it; that’s not his job. But it’s right there in the text of a synoptic gospel.

9/ Luke also supplements Matthew’s account of the Last Supper with this:

“He took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.”

In so doing, he again anticipates his death and plainly says his body is given for his disciples. In what possible sense, unless his death was the means of accomplishing something spiritually significant on their behalf?

10/ Again, his would be no ordinary death. It would change everything forever:

“Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.”

There are more hints and premonitions. Mark 1:8, 9:30, 10:33-34, 14:23-24, Luke 3:16, 9:21-22, 44, 12:50, 18:31-33, 24:4-7, 26 are just a sample.

So Then …

The triple record of the prophetic testimony about Christ and his own words found in the synoptic gospels provide us with a plethora of evidence that the death of Christ was something much bigger and more profound than the untimely termination of an unprecedented, miraculous prophetic ministry.

The synoptics provide evidence that: (1) the death of Christ was both foreordained and inevitable; (2) it was inextricably tied to God’s new program of forgiveness of sins for both Jews and Gentiles; (3) it would confer permanent holiness and righteousness on men; (4) it could be appropriated and enjoyed only by faith; (5) there was some kind of purchase or transaction involved in this process; and (6) the Holy Spirit’s coming was the result of it.

Jack Heppner is right that the synoptic gospels do not in any substantive way support particular theories of atonement later developed by theologians. That was never their purpose. What they do, and what I believe they were intended to do, is to give future generations a permanent, inspired record of the oral history and written testimony that, along with Paul’s prophetic gift, had produced the gospel he preached, which was then already very much in circulation. Without using the word or advancing any particular theory of atonement, the synoptics are in harmony with the concept taught by Paul in Romans. How theologians later processed Paul’s teaching is a separate issue.

Far from teaching a different gospel than Paul’s epistles, the synoptics reinforce and undergird the only gospel authenticated by the apostles and received by the early church.