How can a church in a secular setting work toward a culture where discussing God’s wrath and substitutionary atonement isn’t frowned upon but celebrated?
In our personal evangelism, to what degree should we explain PSA as we seek to make sense of the bloody cross, the vanguard of our Christian gospel?
Did Jesus himself understand his death as a penal substitutionary atonement? Or did later New Testament authors make it up?
Consider recommending these five books on this precious doctrine to your people.
What exactly does “penal substitution” mean?
From the bruised heel of Genesis 3:15 to the reigning lamb of Revelation 22:1, the Bible is a redemptive story of a crucified messiah who brings the kingdom through his atoning death on the cross.
Penal substitution implies efficacious redemption.
Penal substitution best accounts for why the divine Son had to die, and why he alone saves.
Did the church fathers also hold to the doctrine of penal substitution? The answer is yes and no.
It is only in viewing Christ as our penal substitute that we truly understand the depth of God’s holy love for us, the horrendous nature of our sin before God, and the glory of our substitute—Jesus Christ our Lord.
Penal substitution offers a helpful corrective to those living in an honor-shame culture, and helps them rightly understand their status before God and what God has done for sinners in Jesus Christ.
How do we preach the cross without communicating some kind of rupture in the Trinity?
At the root of every caricature of penal substitutionary atonement is a distorted doctrine of God.
Some professing Christians don’t know what it means when we say “Jesus died for you.” Pulpits are to blame for this serious confusion.
Christ in his death and resurrection is the beating heart of the gospel. So preach penal substitutionary atonement in all its range and richness.