As a former victim and as a pastor to the abused, I wish to look at some of the practical implications of holding to PSA.
We will never have enough songs to extol the glory of the Lamb who was slain to purchase our salvation.
The entire storyline of Scripture, the history of redemption, is the story of God providing substitutes for his people to cover their shame and bear the judgment they deserved so that they might be accepted by him.
In explaining covenantal headship to your members, it will be helpful to walk them through three closely related biblical truths: total depravity, the virgin birth, and substitutionary atonement.
As counselors, we must help our counselees see that because of Christ’s substitutionary atonement they can have relief from guilt and shame, a proper view of forgiveness, and access to the Father.
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.