Jesus Became a Curse for Us
The Curse Motif of the Atonement One aspect of the atonement has receded in our day almost into obscurity. In our present-day efforts to communicate the work of Christ more gently and kindly, we flee from any mention of God inflicting a curse upon his Son. We shrink in horror from the words of the prophet Isaiah (chapter 53) that describe the ministry of the suffering servant of Israel and tell us that it pleased the Lord to bruise him. Can you take that in? Somehow the Father took pleasure in bruising the Son when he set before him that awful cup of divine wrath. How could the Father be pleased by bruising his Son were it not for his eternal purpose through that bruising to restore us as his children? The curse motif that seems utterly foreign to us in this time in history. When we speak today of the idea of “curse”, what do we think of? We think, perhaps, of a voodoo witch doctor who places pins in a doll made to replicate his enemy. We think of an occultist who is involved in witchcraft, putting spells and hexes upon people. The very word curse in our culture suggests some kind of superstition, but in biblical categories there is nothing superstitious about it. The Hebrew Benediction If you really want to understand what it meant to a Jew to be cursed, I think the simplest way is to look at a benediction clergy often use to conclude a church service: The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace. (Num. 6:24–26) The structure of this famous Old Testament benediction follows a common Hebrew poetic form known as “parallelism”. There are various types of parallelism in Hebrew literature. There’s antithetical parallelism, in which ideas are set in contrast to each other. There is synthetic parallelism, which contains a building crescendo of ideas. But one of the most common forms of parallelism is synonymous parallelism, and, as the words suggest, this type of parallelism restates something with different words. There is no clearer example of synonymous parallelism anywhere in Scripture than in the benediction in Numbers 6, where exactly the same thing is said in three different ways. If you don’t understand one line of it, then look to the next one, and maybe it will reveal to you the meaning. We see in the benediction three stanzas with two elements in each one: “bless” and “keep”; “face shine” and “be gracious”; and “lift up the light of his countenance” and “give you peace.” For the Jew, to be blessed by God was to be bathed in the refulgent glory that emanates from his face. “The Lord bless you” means “the Lord make his face to shine upon you.” Is this not what Moses begged for on the mountain when he asked to see God? Yet God told him that no man can see him and live. So God carved out a niche in the rock and placed Moses in the cleft of it, and God allowed Moses to see a glimpse of his backward parts but not of his face. After Moses had gotten that brief glance of the back side of God, his face shone for an extended period of time. But what the Jew longed for was to see God’s face, just once. The Jews’ ultimate hope was the same hope that is given to us in the New Testament, the final eschatological hope of the beatific vision: “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2). Don’t you want to see him? The hardest thing about being a Christian is serving a God you have never seen, which is why the Jew asked for that. The Supreme Malediction But my purpose here is not to explain the blessing of God but its polar opposite, its antithesis, which again can be seen in vivid contrast to the benediction. The supreme malediction would read something like this: “May the Lord curse you and abandon you. May the Lord keep you in darkness and give you only judgment without grace. May the Lord turn his back upon you and remove his peace from you forever.” When on the cross, not only was the Father’s justice satisfied by the atoning work of the Son, but in bearing our sins the Lamb of God removed our sins from us as far as the east is from the west. He did it by being cursed. “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who is hanged on a tree’” (Gal. 3:13). He who is the incarnation of the glory of God became the very incarnation of the divine curse. Excerpt taken from “The Curse Motif of the Cross” by R.C. Sproul in Proclaiming a Cross Centered Theology, Copyright ©2009. Used by permission of Crossway, a publishing ministry of Good News Publishers, Wheaton, Il 60187.Here is a link to the article on the ligonier website. http://www.ligonier.org/blog/supreme-malediction-jesus-became-curse/
Here is a link to a video where Dr. Sproul talks about the same subject. Curse Motif