u/Agreeable_Rise6520

In eighth grade, I was asked to write a letter to my future self. The letter was a sort of leash, a collar which would tie me to my present convictions and shock me if ever I strayed too far away. The letter was to detail how far you would allow yourself to ‘go’ with a girl before marriage.

It was a homework assignment. For “Boys Bible Class”.

And even though I lost that letter, long, long ago. Even though I will be married soon to a godly woman. That collar - tied to the end of a leash I fashioned nearly twenty years past - still makes me jolt.

Anyone else experience something similar?

Metaphors He Died By: Atonement Theories in the Gospel

Jesus died for our sins.

It’s the refrain of countless worship songs.

But what’s missing from the music is the systematic understanding of the Levitical sacrificial system. It’s not very catchy, but it might be the key to the cross.

Sacrificial atonement has become the primary metaphor invoked by Christianity to interpret the death of Jesus of Nazareth.

Torah - the foundation of sacrificial atonement - describes two distinct types of sin: inadvertent sins (bishgagah) and deliberate or heavy-handed sins (b'yad ramah). Bishgagah were committed unintentionally - things like carrying firewood on the Sabbath, accidentally eating unclean meat, or a priest performing a procedure improperly.

Because unintentional sins were an expected part of the covenantal relationship, their remedy was simple: God detailed the mechanisms for sacrificial atonement and the person was restored to the community. Yom Kippur - the annual day of atonement - served as the corporate cleansing of bishgagah from the community: the years’ sins were transferred onto a goat and it was released - along with their transgressions - away from the camp.

B’yad ramah sins, on the other hand, were serious. They had no sacrificial remedy and were punishable by karet - death, exile, and separation from God. Some of these are still recognizably wrong in the modern age: incest, bestiality, necromancy. Others - to modern ears - may seem benign: eating leavened bread on passover or refusing to fast on Yom Kippur.

So, which type of sin did Jesus die for?

The answer is neither.

Jesus himself did not explain his death as a sacrificial atonement for sins.

Throughout the entire New Testament, only once does Jesus interpret the cross explicitly in terms of the forgiveness of sins: the Last Supper. And among its three retellings, only Matthew connects it with the blood of the New Covenant.

>For this is my blood of the covenant, which is poured out for many for the forgiveness of sins.

-Matthew 26

Yet, even in this reference, Jesus does not situate himself within the scaffolding of the Levitical sacrificial system. He is not claiming to solve a problem the Law could not.

Instead, Jesus is embedding himself within the story of Israel as the herald of the New Covenant, harkening back to the blood of the Mosaic Covenant, to Jeremiah’s hope for restoration, and to Ezekiel’s hope of resurrection.

This is evident by cross-referencing the words Jesus uses for both forgiveness and sins and by reading his statement through the words of the prophets Jeremiah and Ezekiel.

Forgiveness - aphesis - is used as a reference to Jubilee, the semi-centenial communal forgiveness - or release - of all Israel’s sins. It is a word that signals liberation - a structural and cultural reset distinct from the Levitical cultic practices.

Sins - hamartia - is not reaching for the technical, levitical framework of actions which are in need of atonement. Hamartia is translated as missing the mark, going off course. The word is a quotation of Jeremiah describing the nature of the New Covenant, where God will remember their sins (hamartia) no longer (as translated by the LXX).

This is not to say that in search for symbolism, writers like Paul did not reach for appropriate sacrificial language. They did. But it is to say that - contrary to mainline Christianity - sacrificial atonement is not the primary metaphor used by either the Gospel accounts or the rest of the New Testament to explain what had happened on the cross.

So by the words of his own mouth, if Jesus didn’t die for our sins, then what did he die for?

Liberation/New Exodus:

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

-Mark 10:45 / Matthew 20:28

Glorification and New Creation:

>“The hour has come for the Son of Man to be glorified. Truly truly I say to you unless a grain of wheat falls into the earth and dies it remains alone but if it dies it bears much fruit.”

-John 12:23-24

To usher in the New Covenant:

>Mark 14:24 - “this is my blood of the covenant poured out for many.”

Luke 22:20 - “this cup that is poured out for you is the new covenant in my blood.”

Matthew 26:28 - For this is my blood of the covenant, which is poured out for many for the forgiveness of sins. (covered above)

To be Judge, Ruler and King:

>“Now is the judgment of this world. Now will the ruler of this world be cast out. And I when I am lifted up from the earth will draw all people to myself.”

-John 12:31-32

As prerequisite for resurrection:

>“An evil and adulterous generation seeks for a sign but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish so will the Son of Man be three days and three nights in the heart of the earth.”

-Matthew 12:39-40

“The Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed and after three days rise.”

-Mark 8:31

To absorb the exile of the covenant curse:

>“Abba Father all things are possible for you. Remove this cup from me. Yet not what I will but what you will.”

-Mark 14:36 / Matthew 26:39 / Luke 22:42

As the good shepherd laying down his life for pastoral protection:

>“The good shepherd lays down his life for the sheep... I lay down my life for the sheep... I lay down my life that I may take it up again. No one takes it from me but I lay it down of my own accord.”
-John 10:11, 15, 17-18

As the bronze snake in the wilderness:

>Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”

-John 3:14-15

Defining the shape of the Kingdom as self-giving love and humility:

>“Greater love has no one than this that someone lay down his life for his friends.”
-John 15:13

Notice what is absent from this list - what is absent from Jesus’ own mouth:

The debt payment for individual sins - b’yad ramah nor bishgagah.

Securing of eternal life in Heaven instead of Hell

Satisfying God’s wrath for individual sinners

A solution to the levitical sacrificial system

His death replacing the Law

So what are we to make of this?

In the words of Jesus, the cross signifies liberation from the powers of Sin and Death, the subversion of a cross as a throne and a dying King, the prerequisite for resurrection and new creation life, the glorification of the Son of Man, the self-giving love that reflects God himself, the absorption of the covenant curse, and the ushering in of the New Covenant.

Christianity can and should be built first upon these symbols - the symbols Jesus himself used to interpret his own death and resurrection - because they paint a picture of the passion in the style that reflects the Jewishness of the story, correcting the wild branches, and grafting the gentiles securely back onto the roots of the Olive Tree.

For God so loved the world that he gave his only begotten son so that whomever believes in HIm will not perish but have eternal life.

- John 3:16

Jesus paid for your sins —> believe in Him —> go to Heaven instead of Hell.

That’s the Gospel in three steps.

Except it’s not.

Because excised from its Jewish roots and spliced into the DNA of the surrounding Greek culture, an identical passage encodes an entirely different protein.

The modern cultural tools used to harvest the meaning of John 3:16 are not endemic to the ecosystem of its native land.

Nowhere in the expanse of that homeland - the Hebrew Bible - is the primary message about the post-mortem state of the individual. Yet the majority of Christendom has interpreted the death and resurrection of Jesus - the person claiming to fulfill those very scriptures - as almost exclusively concerned with the after-life affairs of a single soul.

This realization should be disarming in itself. The homeland - the soil that bred John 3:16 - does not contain the nutrients needed to bear the fruit of the classical Christian perspective on the Gospel.

But, before analyzing what John 3:16 means within its native soil, it’s first important to locate where exactly that soil is.

Fortunately, in the very preceding verses, Jesus explains exactly where in the narrative ecosystem it belongs:

John 3:16 belongs in the desert.

He says in verse 15:

“Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him.”

Jesus is invoking the Tanakh, specifically Numbers 21:6-9:

“Then the Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died. So the people came to Moses and said, “We have sinned, because we have spoken against the Lord and against you; intercede with the Lord, that He will remove the serpents from us.” And Moses interceded for the people. Then the Lord said to Moses, “Make a fiery serpent, and put it on a flag pole; and it shall come about, that everyone who is bitten, and looks at it, will live.” So Moses made a bronze serpent and put it on the flag pole; and it came about, that if a serpent bit someone, and he looked at the bronze serpent, he lived.”

Here Moses describes a reptilian curse set upon the Israelites for continued covenant unfaithfulness. But, as recompense for their repentance, God provides the bronze serpent - the mechanism for life and covenantal re-entry. Whoever looked up to the serpent would be healed from their wounds and delivered back into the story.

To understand John 3:16 - the very next verse - it is crucial to hear Jesus’ words as coming from the mouth of Moses’ bronze serpent.

Here are those words, supplemented by their original Greek:

“For God so loved the world” - the kosmos. Creation: the object of God’s renewal. The same creation God called “good”. Not individual souls rescued from a world abandoned.

“He gave his only begotten Son” - monogenēs. Here, John invokes the Akedah: the binding of Isaac. The same word - monogenēs - is used to describe Abraham’s only begotten son. It is important to actively replant oneself in the Jewish garden in order to properly taste the fruit of this allusion. The offering of Isaac is not penally substitutive in nature; it’s covenantally shaped. Like Jesus, Abraham and Isaac were faithful to the covenant unto death. As a result, God granted them life. He provided the ram not as a substitution for Isaac’s sin - for Isaac had not sinned - but as a gift for unwavering obedience. The ram in the thicket is a prelude to the serpent. And the serpent is a prelude to Jesus himself.

For whoever believes - pistis. Covenant faithfulness. Orientation towards God’s restoration of the world. Participating in the Kingdom as Jesus enacted it. Approaching the serpent and looking up to it for healing and covenantal membership.

Will not perish - apollymi. To be lost, cut off. The same word used in the parable of the lost sheep. The same word used in the parable of the lost coin. As well as the lost son. In each case, this word does not point forward to the classical understanding of Platonic or Dantean Hell. It is covenantal language: being separated, cut off from the community, lost to the people of God. Absent to the life of the new creation.

But have eternal life - Zōē aiōnios/Olam Ha-Ba. The Life of the Age to Come. In Second Temple Jewish thought, the timeline of creation was split into two ages: The Present Age and the Age to Come. Having eternal life is inhabiting the life of the Age to Come even amidst the pervasive decay of this Present Age. The Zōē aiōnios/Olam HaBa is not eternal life in the Greek philosophical sense - souls being rescued to Heaven - but in the Jewish sense: a life that belongs to and participates in the Age to Come.

Harvesting the meaning of this verse using the native tools of the land provides a meaningful window into understanding its nature. But even without using the Greek to construct a matrix of meaning, the verse is entirely intelligible as a Jewish covenantal statement within its narrative context.

John 3:16 is embedded within a conversation between Jesus and Nicodemus, a Pharisee and member of the Jewish ruling council. Nicodemus approaches Jesus in the middle of the night, not to ask him for the formula for eternal life, but with a declaration:

“Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.”

Jesus responds to his statement by reorienting him to recognize the shape of the Kingdom that God is creating on earth:

3 “Very truly I tell you, no one can see the kingdom of God unless they are born again.

4 How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”

5 Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit”

Being born again of the water in the spirit is a direct invocation of Ezekiel 36. Here, the post-exilic prophet says of the Lord:

25 I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols***.***

26 I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.

27 And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.

Being ‘born again’ is to be born of the spirit that Ezekiel is describing, the spirit that is poured out onto the covenant people on Shavuot - fifty days after the resurrection, just as the law of stone was given fifty days after Mount Sinai. The spirit that “moves one to follow God’s decrees and careful to keep his laws” is the New Covenant spirit.

The true message of John 3:14-16 is this: to be born again through the spirit of the New Covenant. For Jews, this is not a call to conversion. It is an invitation to recognize that the healing substance of the Kingdom of God is made of the same material as Moses’ bronze serpent.

Jesus’ primary announcement was that the Kingdom of God was at hand. And his healings, exorcisms, and teachings were a glimpse - a portal - into what community under God’s righteous reign looks like. His invitation to the Jewish people was to step through that portal into the next stage of their own story. To be participants in the life of the Age to Come before it arrives in completion.

For the gentile church: John 3:16 is not an away ticket to eternal life in Heaven. it is a return to the covenant. Israel was not saved from Hell. They were healed to life and welcomed back on the journey to the promised land. When viewed against the backdrop of the desert sand - exactly where Jesus places it - John 3:16 becomes not a formula, but a map: the manual for Paul’s gentile mission to provoke jealousy in the hearts of Israel and hasten their return. It is the bronze serpent which grafts the nations onto the Olive Tree. It’s the Son of Man - through whom God is reconciling the kosmos to himself - welcoming the covenantal people back into Eden, restored.

The serpent in Eden told a lie: you will surely not die.

But the serpent in the desert - the Son of Man - told the truth: look and live. And the The gospel from the mouth of the bronze serpent sounds something like this:

“For God so loved creation, that he sent the perfect embodiment of the covenant, so whoever orients themselves toward his Kingdom will not be lost or cut off, but have the life of the age to come now and be raised into its renewal.”

In fact, a truth-telling snake might just be the most appropriate symbol for the renewal project of God’s good creation.

The modern cultural tools used to harvest the meaning of John 3:16 are not endemic to the ecosystem of its native land.

Nowhere in the expanse of that homeland - the Hebrew Bible - is the primary message about the post-mortem state of the individual. Yet the majority of Christendom has interpreted the death and resurrection of Jesus - the person claiming to fulfill those very scriptures - as almost exclusively concerned with the after-life affairs of a single soul.

This realization should be a disarming in itself. The homeland - the soil that bred John 3:16 - does not contain the nutrients needed to bear the fruit of the classical Christian perspective on the Gospel.