Author : Sam Shamoun
| The Plan Of Salvation |
Muslim Argument:
Jesus’ death is a violation of the clear OT commands prohibiting human sacrifices. Since Jesus was also under the Law (Cf. Gal. 4:4), his death would be an express violation of the commands of God which did not allow for humans to be put to death, only animals.
Christian Reponse:
Actually, there is no express command forbidding adult human sacrifices. What is forbidden is the sacrifice of children as a means of appeasing the pagan gods. (Cf. Lev. 18:21, 20:2-5; Deut. 12:31, 18:10; 2 Kings 16:3, 17:31, 21:6, 23:10; Jer. 7:31, 32:35; Ezek. 20:31) This is not to imply that the Bible allows for adult sacrifices, but rather to point out what is actually stated within inspired Scripture itself.
Secondly, the reason why these pagan rituals were abhorrent to God is because it not only entailed idol worship which was an abomination all by itself, but also included the death of innocent lives: “They did not destroy the peoples as the Lord had commanded them, but they mingled with the nations and adopted their customs. They worshiped their idols, which became a snare to them. They sacrificed their sons and their daughters to demons. They shed innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan, and the land was desecrated by their blood.” Psalm 106:34-38
“… for they have committed adultery and blood is on their hands. They committed adultery with their idols; they even sacrificed their children, whom they bore to me, as food for them.” Ezek. 23:37
Again, the “blood on their hands” is linked with Israel sacrificing their children to idols. “For they have forsaken me and made this place of foreign gods; they have burned sacrifices in it to gods that neither they nor their fathers nor the kings of Judah ever knew, and they have filled this place with the blood of the innocent. They have built the high places of Baal to burn their sons in the fire as offerings to Baal- something I did not command or mention, nor did it enter my mind.” Jer. 19:4-5
Israel is accused of filling the land with innocent blood, i.e. the murder of innocent lives who had committed no transgressions. Hence, child sacrifices were not only wrong because they were done to appease the pagan deities, but because it was murder and this is expressly forbidden in the Bible (Cf. Ex. 23:7: do not put an innocent or honest person to death)
However, the Mosaic Law did allow for the guilty to be put to death if they intentionally broke an express command which carried with it the death sentence. (Cf. Ex. 31:14-17; Deut.19:11-13)
Since Jesus “became sin for us” (cf. 2 Cor. 5:21; 1 Peter 2:24) and since “the LORD laid upon him the iniquity of us all” (cf. Isa. 53:6) his death, judicially speaking, fell under the bounds of the Law since he was guilty after that point. Therefore, Jesus’ death from a legal standpoint was morally acceptable since his purpose in coming to this world was to take upon himself the punishment we deserved because of our sins.
To summarize, the Holy Bible prohibits the death of innocent children who committed no wrong. Since Jesus was neither a child nor innocent after taking our sins, his death did not violate an express command.
Thirdly, Jesus willingly died in order that others might live. (Cf. Mark 10:45; John 10:17-18) We often consider individuals who sacrifice their lives for others as heroes, i.e. a person who takes a bullet in order to save his friend or soldiers who die to protect their country etc. In the same manner, Jesus’ willingness to die on the cross was the greatest display of his unconditional love for others, sparing them from the eternal wrath of God in hell.
Finally, God willed for Jesus to be the final and perfect atoning sacrifice, being “the Lamb of God who takes away the sin of the world.” (Cf. John 1:29) God is sovereign and can make such decisions without anyone holding him accountable for it. Man answers to God, God answers to no one.
Muslim Argument:
Why was it necessary for God to send his eternal Son to die for sinners. Couldn’t God have simply forgiven sinners instead of having his Son murdered?
Christian Reponse:
We must first point out that God did not murder his Son. It was the will of The Father, Son, and the Holy Spirit that the Son should lay his life down for sinners. This was to demonstrate both God’s holiness and infinite love for man: “For even the Son did not come to be served, but to serve, and lay his life down as a RANSOM for many.” Mark 10:45 NIV
“I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. THIS BREAD IS MY FLESH WHICH I WILL GIVE FOR THE LIFE OF THE WORLD.” John 6:51 NIV
“I am the good shepherd; I know my sheep and my sheep know me- just as the Father knows me and I know the Father- AND I LAY DOWN MY LIFE FOR THE SHEEP… The reason my Father loves me is that I LAY DOWN MY LIFE- ONLY TO TAKE IT UP AGAIN. NO ONE TAKES IT FROM ME, BUT I LAY IT DOWN OF MY OWN ACCORD…” John 10:14-15, 17-18a NIV
“God presented him (Jesus) as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left sins unpunished- he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus.” Rom. 3:25-26 NIV
“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Rom.5:8 NIV
Christ willingly laid down his life in order that others might live. We often look up to and admire men who willingly give up their lives to defend either their families or country. Their deaths are considered heroic and a demonstration of unconditional love, not murder or suicide. Hence, Jesus’ willingness to die for unworthy sinners is the greatest display of God’s infinite and unconditional love for fallen humanity.
As Scripture indicates, Christ’s death was necessary in order to satisfy God’s infinite holiness and justice. For sin to be forgiven, a sacrifice needed to be made in order for God to maintain his holiness. Otherwise, God’s justice and holiness would be severely compromised. The Bible indicates that God cannot dwell in the presence of sin without incurring his wrath: “For you are not a God who delights in wickedness; evil will not sojourn with you. The boastful will not stand before your eyes; you hate evildoers. You destroy those who speak lies; the LORD abhors the bloodthirsty and deceitful.” Psalm 5:4-6 NRSV
“Your eyes are too pure to behold evil, and you cannot look on wrongdoing…” Habakkuk 1:13 NRSV
This is precisely why God cannot let sin go unpunished, since his holiness will not allow it to continue. He will not acquit the sinner without there being a payment for the crimes committed: “Keep far from a false charge, and do not kill the innocent and those in the right, for I will not acquit the guilty.” Exodus 23:7 NRSV
God also does not take pleasure in the death of any soul, but that the wicked turn from their ways and live. (Cf. Ezek. 33:11; 2 Pet. 3:9)
Therefore, in order for God to pardon repentant sinners while remaining holy and just, someone had to take the consequences of sin which entailed physical and spiritual death. By death is meant the soul separating from the body in the physical sense, with the body returning to the dust. And in the spiritual sense it refers to broken communion with God: “And to the man he said, `Because you have listened to the voice of your wife, and have eaten of the tree about which I commanded you, “You shall not eat of it,” cursed it is the ground because of you; in toil you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat the bread until you return to the ground, for out of it you were taken; you are dust, and to dust you shall return’.” Genesis 3:17-19 NRSV
“Rather, your iniquities have been barriers between you and your God, and your sins have hidden his face from you so that he does not hear.” Isa. 59:2 NRSV
The sacrifice had to be made by one who had infinite value since man’s value is finite and cannot atone for all of mankind’s sin: “Truly no ransom avails for one’s life, there is no price one can give to God for it. For the ransom of life is costly, and can never suffice that one should live on forever and never see the grave.” Psalm 49:7-9 NRSV
This is precisely why God had to come down and ransom man, since only God is infinite in value: “But God will ransom my soul from the power of Sheol for he will receive me.” Psalm 49:15 NRSV
But in order for God to pay the price of sin fully and satisfy his infinite holiness he had to take on a human nature. As was noted, part of the consequence of sin is that the soul of man separates from his body as the flesh returns to the dust. God is Spirit (John 4:24), and must therefore take on a human nature in order to experience physical death.
This nature also had to be free from the stain of original sin, since all who are descended from the first man inherit a corrupt human nature. (Cf. Rom. 5:12-14; Gen. 8:21; Psalm 51:5, 58:3)
Therefore, the Savior had to be born of a virgin whose womb would be made holy in order for him to be without sin: “And Mary said to the angel, `How can this be since I have no husband?’ And the angel said to her, `The Holy Spirit will come upon you, and the power of the most high will overshadow you; therefore the child to be born will be calledholy, the Son of God.’ ” Luke 1:34-35 RSV
Had he not been born supernaturally by God’s Holy Spirit, he would have then needed a savior to free him from sin.
The cross becomes necessary for God to demonstrate both his love and holiness. If God were to simply forgive without demanding payment for sin, his holiness would have been less than his love. On the other hand, if God were to just punish without allowing the possibility of reconciliation and forgiveness than his love would have been severely compromised. Either way, God would be less than perfect since he would be greater in one of his qualities, and less than perfect in the other.
Hence, Jesus’ death on the cross clearly demonstrates both God’s perfect holiness and his infinite love for man. No other religion is able to claim this perfect balance for their deities.
Muslim Argument:
The Bible indicates that Christ was not the only sinless person. Oftentimes, scripture uses the term “righteous” to indicate one who is blameless: “And they (Zachariah and Elizabeth) were righteous before God, walking in all the commandments and ordinances of the Lord blameless.” Luke 1:6
“My little children, these things I write to you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1
“I say unto you, that even so there will be more joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance.” Luke 15:7
“I came not to call the righteous, but sinners into repentance.” Luke 5:32 “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.” 1 John 3:7
All these verses affirm that there were many who were sinless like Christ, and did not need Christ to die for them.
Christian Reponse:
We provide a verse by verse refutation of this erroneous understanding of Scripture. First, it should be pointed out that the word for “righteous” is the Greek term dikaioo. The word, dikaioo and its various forms, is a legal term used judicially to declare one just, not guilty. It does not mean one who is sinless.
There are two ways one can be declared just before God. The first is to be completely perfect in every aspect of one’s life, something which no one can ever attain. The only person to be absolutely perfect is Jesus Christ. The second manner is to be declared righteous solely by God’s grace. This entails a blood sacrifice for the covering over of sins: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” Leviticus 17:11 NIV
“In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness of sins.” Hebrews. 9:22 NIV
The only problem with animal sacrifices is that in the eyes of God animals are not equal in value to man. Therefore, animal sacrifices could only cover sin temporarily. This is why the Israelites had to continuously offer sacrifices.
God sent Christ as the sacrificial Lamb who by his death on the cross, offered himself as a sacrifice of infinite value covering over the sins of the whole world. His blood not only covers sin, but it completely eradicates it; something which animal sacrifices could not do: “The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!’ ” John 1:29 NIV
“But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, purifies us from all sin.” 1 John 1:7
“For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. Then Christ would have to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself.” Heb. 9:24-26 NIV
Keeping in mind that it is the blood that justifies one before God, we proceed to the verses in question.
In regard to Zachariah and Elizabeth being blameless, it must remembered that Zachariah was a Levitical priest of the division of Adonijah (cf. Luke 1:5), and one of his main functions as a priest would have been to offer sacrifices. In fact, the high priest was commanded to enter the Most Holy Place once a year and offer sacrifices for atonement, first for his own sins and then for the people (cf. Lev.16:1-34). Thus, Zachariah was blameless before God only because of his observance of the commands which included animal sacrifices for his sins. In other words, his righteousness was not based on his actually being sinless, but on the basis of atonement which covered over his sins.
As far as 1 John 3:7 is concerned John is not implying that believers are sinless, since he also states: “If we claim to be without sin, we deceive ourselves and the truth is not in us… If we claim we have not sinned, we make him out to be a liar and his word has no place in us.” 1 John 1:8, 10 NIV
John’s point is that we have been made righteous in Christ, since “the blood of Jesus Christ, his Son, cleanses us from all sin.” (Cf. 1 John 1:7)
The part about the ninety-nine righteous who do not need to repent in Luke 15:7 was not due to the fact that they were sinless. Jesus was mentioning a parable about a Shepherd who would leave ninety-nine of his sheep in order to chase after that one who is lost. (Cf. Luke 15:1-6)
Christ was addressing the self-righteous Pharisees who were murmuring against him for sitting and eating with sinners. Jesus’ point was not that there were sinless individuals, but rather that God rejoices over those persons who acknowledge their sins, humbling themselves before their Creator. This was the purpose for Christ coming into the world, to search after lost sinners and bring them back to the flock of God. Furthermore, God does not take pleasure in self-righteous hypocrisy, individuals who think they are more righteous and better than others. This is precisely what the Pharisees thought of themselves, Jews who were far more righteous than the sinners and tax collectors whom Jesus was dining.
Finally, Jesus elsewhere likens himself to a Shepherd: “I am the good Shepherd; I know my sheep and my sheep know me- just as the Father knows me and I know the Father- and I lay down my life for the sheep. I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” John 10:14-16 NIV
It is Jesus, as the Shepherd, who searches after the lost sheep, leaving behind the ninety-nine. This indicates that the ninety-nine were not righteous because they were sinless, but because they belonged to Jesus. Therefore, the point of the parable is to show that it is Jesus who both brings the sheep into the flock and who also justifies them; it has absolutely nothing to do with one being sinless.
(Note: For the answer to Luke 5:32, see the above point on Luke 15:6.)
Muslim Argument:
According to Jesus in Matthew 18:6, children are sinless: “But whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea.”
Jesus is basically indicating that children are without sin since someone must cause them to sin.
Christian Reponse:
Again, Jesus is not saying that children in and of themselves are sinless. Rather, Jesus is affirming that those children WHO BELIEVE IN HIM are declared righteous, since they have been justified through Christ. This is reiterated in the verse before it: “And whoever welcomes a little child like this IN MY NAME welcomes me.” Mat. 18:5
Again, in Matthew 19:13-14 we are told: “Then little children were brought to Jesus for him to place his hands on them and pray for them. But the disciples rebuked those who brought them. Jesus said, `Let the little children COME TO ME, and do not hinder them, for the kingdom of heaven belongs to such as these.’ “
Hence, a person must come and wholeheartedly embrace Christ like the children did. This is the kind of devotion Christ demands, total dependency upon him in all aspects of one’s life.
This again affirms that justification comes solely through Christ.
Muslim Argument:
Salvation according to Jesus comes from observing the commandments: “And behold, one came up to him, saying, `Teacher, what good deed must I do, to have eternal life?’ And he said unto him, `Why do you ask me about what is good? One there is who is good. If you would enter life, keep the commandments.’ ” Mat. 19:16-17
“And behold, a lawyer stood up to put him to the test, saying, `Teacher, what shall I do to inherit eternal life?’ Jesus said, `What is written in the Law? How do you read?’ And he answered, `You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.’ And he said to him, `You have answered right; DO THIS, and you will live.'” Luke 10:25-28
“For I say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven.” Mat 5:20 NASB
Christian Reponse:
Jesus is actually teaching the exact opposite. His point is to show the impossibility of achieving salvation by works of the Law. This point is clearly brought out by Christ throughout his sermon in Matthew: “You have heard that it was said, `Do not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” Mat 5:27-28 NIV
“You have heard that it was said, `Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be PERFECT, therefore, as your heavenly Father is perfect.” Mat. 5:43-48 NIV
These are just some examples of the righteousness which Jesus demands that surpasses the righteousness of the Pharisees and scribes. This righteousness is impossible to attain by human efforts since it must perfectly duplicate God’s righteousness. This demand for perfection is reiterated by Christ to the rich man: “Jesus answered, `If you want to bePERFECT, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.’ ” Mat. 19:21 NIV
The perfection that God demands comes from surrendering one’s life to Christ. It is Jesus who justifies believers by the righteousness he attained through his perfect obedience to the Law.
When someone surrenders his life to Jesus, God imputes Christ’s righteousness to his account. From there, God empowers the individual by the Holy Spirit to fulfill God’s righteous requirements. This righteousness is not to achieve salvation, but is a sign that one has been saved: “But now a righteousness from God, apart from the law, has been made known, to whichthe Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe.” Rom. 3:21-22 NIV
As the apostle Paul states, the righteousness that comes through faith in the Messiah had been foretold beforehand in the Old Testament: “After the suffering of his soul, he will see the light of life and be satisfied; by his knowledge my righteous servant will justify many, and he will bear their iniquities.” Isa. 53:11 NIV “The days are coming,” declares the LORD, “when I will raise up to David a righteous Branch, a King who will reign wisely and do what is just and right in the land. In his days Judah will be saved and Israel will live in safety. This is the name by which he will be called: The LORD OUR RIGHTEOUSNESS.” Jer. 23:5-6 NIV
“Seventy `sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in EVERLASTING RIGHTEOUSNESS, to seal up vision and prophecy and to anoint the most holy… after the sixty `sevens,’ the Anointed One (Messiah) will be cut off and have nothing.” Daniel 9:24, 26
According to these passages, Messiah’s death would usher in the righteousness of God and would also atone for sin. “Therefore, there is now no condemnation for those who are in Christ Jesus. Because through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his Son in the likeness of sinful man to be a sin offering. And so he condemned sin in sinful man, in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit.” Rom. 8:1-4 NIV
“God made him sin who had no sin to be sin for us, so that in him we might become the righteousness of God.” 2 Cor. 5:21 NIV
“For it is by grace that you have been saved, through faith; it is not of yourselves. It is the gift of God, and not of works lest anyone should boast. For we are his workmanship, created in Christ Jesus to do good works which God prepared beforehand that we should walk in them.” Ephesians 2:8-10
Hence, it is the unanimous testimony of Scripture that man is justified by the imputed righteousness of Christ, since one can never achieve the perfect righteousness of God apart from him.
As far as Jesus’ statement to the lawyer in Luke 10:25-28 is concerned, again Christ’s point is that if the lawyer is able to do all that is required in the Law he will obtain salvation. But the problem is that no one can attain the perfection which God demands, “for all have sinned and fallen short of the glory of God.” (Cf. Rom. 3:23)
Because “there is not a righteous man on earth who does what is right and never sins,” since “all have turned aside,” and “have become corrupt; there is no one who does good, not even one,” each individual needs Christ’s imputed righteousness. Otherwise, no one can stand justified before God. (Cf. Ecclesiastes 7:20; Psalms 14:3)
Muslim Argument:
Jesus taught, “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real food and my blood is real drink.” John 6:54-55 NIV
According to Matthew 26:27-28, Jesus gave the disciples the cup of wine and said, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” NIV
If this is meant to be taken literally, why do we not find anyone preserving the blood of Jesus as it flowed from his body while on the cross? Furthermore, this would be teaching cannibalism, something forbidden in scripture.
Christian Reponse:
Jesus’ point is not that we are to partake of his flesh in a literal sense, but in a spiritual manner. This partaking of Christ comes from embracing his words in our lives: “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are Spirit and they are life. Yet there are some of you who do not believe.” John 6:63-64 NIV
Jesus was indicating that he was going to lay his life down that the world might live through him: “I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.” John 6:51 NIV
Blood symbolizes the life of the creature as it is written, “For the life of the creature is in the blood…” (Cf. Lev. 17:11) Therefore, the cup was symbolic of Jesus’ life being laid down for sinners: “Just as the Son of Man did not come to be served, but to serve, and to give his life as aransom for many.” Mat. 20:28 NIV
It does not mean that one literally drinks Jesus’ blood. Furthermore, as was indicated, Jesus’ blood being shed was necessary to appease God’s holiness so that sinners could stand justified before him. There is no hint of cannibalism whatsoever.
Muslim Argument:
According to Christians, Adam’s sin brought condemnation on all flesh. This necessitated a divine Redeemer to come down from heaven to save man. But according to Ezekiel 18:1-24 a person will not be held accountable for someone else’s sins.
Christian Reponse:
This is a gross misunderstanding of what Ezekiel meant. The prophet wasn’t denying that a person’s sins could severely affect others since he himself went into exile as a result of the people’s wickedness: “In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God. On the fifth of the month—it was the fifth year of the exile of King Jehoiachin- the word of the LORD came to Ezekiel the priest, the son of Buzi, by the Kebar River in the land of the Babylonians. There the hand of the LORD was upon him.” Ezekiel 1:1-3
Moreover, the Lord himself said that his judgment would fall on both the righteous and the wicked: “The word of the LORD came to me: ‘Son of man, set your face toward Jerusalem and preach against the sanctuaries. Prophesy against the land of Israel and say to the land of Israel, Thus says the LORD: Behold, I am against you and will draw my sword from its sheath and will cut off from you both righteous and wicked. Because I will cut off from you both righteous and wicked, therefore my sword shall be drawn from its sheath against all flesh from south to north. And all flesh shall know that I am the LORD. I have drawn my sword from its sheath; it shall not be sheathed again.’” Ezekiel 21:1-5
Ezekiel was correcting the assertion of some of the Israelites that the reason why they went into exile is because of the sins of their fathers, as if they were sinless and didn’t deserve the punishment that God had brought upon them.
Thus, the prophet was explaining to the people the importance of taking responsibility for their own actions and acknowledging that their own faults brought this disaster upon them. The Israelites had to come to grips with this fact and stop blaming others for the trials that the nation was experiencing.
As such, Ezekiel is not even addressing, let alone refuting, the clear Biblical teaching that as our federal head, the first man brought condemnation upon all his descendants due to his rebellion against God.
In fact, this perfectly ties in with the doctrine of Original Sin. According to the Holy Scriptures every individual inherits a corrupt sinful nature as a result of Adam’s transgression, and it is therefore inevitable that all shall sin and come under God’s condemnation. (Cf. Psalm 51:5, 53:8; Rom. 7:15-24; Ephesians 2:3)
And it is only through the Lord Jesus that a person can be set free from the bondage of sin and death: “Jesus replied, ‘I tell you the truth, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it forever. So if the Son sets you free, you will be free indeed.’” John 8:34-36 NIV
Muslim Argument:
According to Hosea 6:6, God does not desire sacrifices. He rather desires one to be merciful and obedient to him. This point is reiterated by Jesus in Matthew 9:13.
Christian Reponse:
It is not either/or, but rather God desires both. The point in Hosea is that sacrifices in and of themselves are insufficient. Sacrifices must follow sincere repentance and obedience to God’s commandments, something Israel did not do: “Like Adam, they have broken the covenant- they were unfaithful to me there. Gilead is a city of wicked men, stained with footprints of blood. As marauders lie in ambush for a man, so do bands of priests; they murder on the road to Shechem, committing shameful crimes. I have seen a horrible thing in the house of Israel. There Ephraim is given to prostitution and Israel is defiled.” Hos. 6:7-10 NIV
Hence, Israel’s sacrifices were abominable to God since they were being offered by unrepentant sinners. God does not except such acts.
Sacrifices must be offered with a sincere, repentant heart. David brings out this point clearly in the Psalms: “You do not delight in sacrifice, or I would bring it; you did not take pleasure in burnt offerings. The sacrifices of God are broken spirit; a broken and contrite heart, O God, you will not despise. In your good pleasure make Zion prosper; build up the walls of Jerusalem. Then there will be righteous sacrifices, whole burnt offerings to delight you; then bulls will be offered on your altar.” Psalm 51:16-19
It is precisely the same with Christ’s sacrifice. Jesus died for the sins of the world, yet not all shall be saved. The reason being is that not all shall repent and embrace Christ as their Savior. Therefore, it is necessary for a person to come into sincere repentance before offering up his sacrifice, since without repentance the sacrifice becomes void.
Muslim Argument:
In order to refute the idea that Jesus died for sinners, Muslims often point to verses where Jesus is pictured as committing sins.
Christian Reponse:
If it can be shown that Christ did sin, then he is disqualified from being a perfect sacrifice. We will present the verses in question and offer our responses.
- According to Matthew 5:21-22, Jesus taught that getting angry was a sin. Yet, Jesus often got angry with others as documented in the Bible. (Cf. Mat. 11:22-24, 12:22-31, 21:12-15, 19; Mark 3:5, 20-30; 11:12-19; Luke 10:13-15, 19:45-47; John 2:13-17) Response:
Jesus did not say anger in and of itself was wrong, but that unjustified anger especially towards a fellow believer, i.e. a “brother,” was wrong. Jesus tells us who his brethren are: “He replied to him, `Who is my mother, and who are my brothers?’ Pointing to his disciples, he said, `Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.’ ” Mat. 12:48-50 NIV And what is the will of God according to Jesus? “Jesus answered, `The work of God is this: to believe in the one he has sent’ ... `For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day.’ ” John 6:29, 40 NIV Therefore, all who reject God’s Messiah are not Jesus’ brethren. In all the passages cited above, Jesus’ anger is directed towards those who have rejected both God `s commands and him. (Cf. Mark 7:6-8) Hence, his anger was not sinful but a demonstration of God’s holy and just indignation against persistent sinners and unbelievers. - According to the Gospels, believers are commanded to be honest. (Cf. Mat. 15:19; Mark 7:22; John 8:44) Yet, according to John 7:2-10 Jesus lied to his brothers about not going up to Jerusalem, when he actually did in fact go. Response:
Jesus was not denying that he would go to Jerusalem, but rather that he would not go as a public participant of the Feast as his brothers were suggesting. That is why the text says, “that he stayed in Galilee,” and that “after his brothers left for the Feast, he went also, not publicly, but in secret.” (Cf. John 7:9-10) Accordingly, John states that “not until halfway through the Feast did Jesus go up to the courts and begin to teach.” (Cf. John 7:14) Hence, there was no sin on Jesus’ part but a misunderstanding of the text on the part of the questioner. - During the trial before the high priest, Jesus stated: “I have spoken openly to the world; I have always taught in the synagogues and in the temple, where all Jews come together; I never spoke secretly.” John 18:20 But according to Mark 4:11-12, Jesus taught his disciples “the secret of the kingdom of God,” whereas “to those on the outside everything is in parables; so that they may indeed see but not perceive, and indeed hear but not understand; lest they should turn about and be forgiven.” Furthermore, Christ also taught on the mount (Mat. 5:1-7, 28), by the sea (Mat. 13:1), on the plain (Luke 6:17-49), and in other places. Response:
Jesus’ usage of “always” does not mean that he did not teach elsewhere, rather it has to do with the claims that Christ made about himself. Jesus was indicating that there was nothing in relation to himself which he had not proclaimed before eyewitnesses in synagogues and the Temple. The argument centered on who Jesus claimed to be, something which Jesus had stated both privately to his disciples, and publicly to others. Hence, if the high priest wanted to know what Jesus’ personal claims were, he would have no difficulty finding eyewitnesses who could testify. This is precisely what Jesus goes on to say: “Why question me? Ask those who heard me. Surely they know what I said.” John 18:21 NIV That the trial centered around Jesus’ identity is clarified in the following passages: “At daybreak the council of the elders of the people, both the chief priests and teachers of the law, met together, and Jesus was led before them. `If you are the Christ,’ they said, `tell us.’ Jesus answered, `If I tell you, you will not believe me, and if I asked you, you would not answer. But from now on, the Son of Man will be seated at the right hand of the mighty God.’ They asked, `Are you then the Son of God?’ He replied, `You are right in saying I am.’ Then they said, `Why do we need any more testimony? We have heard it from his own lips.’ ” Luke 22:66-71 NIV”Then the whole assembly rose and led him off to Pilate. And they began to accuse him, saying, `We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Christ, a king.’ ” Luke 23:1-2 NIV “Pilate then went back inside the palace, summoned Jesus and asked him, `Are you the king of the Jews?’ `Is this your own idea,’ Jesus asked, `or did others talk to you about me?’ `Am I a Jew?’ Pilate replied. `It was your people and your chief priests who handed you over to me. What is it you have done?’ ” John 19:33-35 NIV “The Jews insisted, `We have a law, and according to that law he must die, because he claimed to be the Son of God.’ ” John 19:35 NIV Hence, Jesus had committed no sin since the trial centered on what Christ claimed about himself, not on what he had taught. Jesus claimed that he was the Christ, the Son of the living God, a fact which he affirmed both privately and publicly. (Cf. Mat. 16:16-17; John 10:36-38) - John’s baptism was for repentance of sins. (Cf. Acts 19:4) Jesus was baptized. (Cf. Mark 1:4)
- In John 7:53-8:11, we are told that an adulteress was caught in the act of sin. The Jews brought her before Jesus and wanted to stone her. Jesus replied, “He who is without sin cast the first stone.” No one could stone her, since all had sinned. Yet, Jesus himself did not cast a stone upon her, proving that he also was a sinner. Had Jesus been sinless, he would have been the first to cast a stone. Response:
Jesus did not stone her because he wanted to save her from sin: “Jesus straightened up and asked her, `Woman, where are they? Has no one condemned you?’ `No one sir,’ she said. `Then neither do I condemn you,’ Jesus declared. `Go now and leave your life of sin.’ ” John 8:10-11 NIV The point in Jesus coming to this world was “to save his people from their sin.” (Cf. Mat. 1:21) Christ had “not come to call the righteous, but sinners to repentance.” (Cf. Luke 5:32) Hence, Jesus did not stone her because he wanted her to be saved, not because he was a sinner.
Muslim Argument:
Christians believe that Isaiah 53 is an eighth century B.C. prophecy foretelling the death, burial and resurrection of Christ. In attempt to refute the prophetic significance of the passage, Muslim apologists present the following arguments:
- The prophecy actually begins at Isaiah 52:13 and ends at 53:12. It begins with God addressing his “servant” and promises that his “servant” will prosper and be highly exalted. The term “servant” is consistently used to refer to the nation of Israel. (Cf. Isa. 41:8-9; 44:1-2; 45:4; 48:20) This proves that Isaiah 53 is speaking about national Israel, not the Messiah. Response:
This erroneously assumes that every single usage of the term “servant” must be referring to Israel, when in fact the term is used for others as well. For instance, in Isaiah 42:1 God states that his Spirit will rest upon his servant. In Isaiah 11:1-2 the one whom the Spirit shall come to rest upon is identified as the one who comes out of the stem of Jesse. The fact that Jesse is also king David’s father (Cf. Ruth 4:22) affirms that the servant is the messianic descendant of David. This is solidified by the fact that Isaiah 11:1 also identifies the stump of Jesse as the Branch. Elsewhere, Branch is used as a title for the Davidic King Messiah: “The days are surely coming, says the LORD, when I will raise up for David a righteous BRANCH, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: `The LORD is our righteousness.’ ” Jer. 23:5-6 NRSV In Isaiah 61:1-2 we read: “The Spirit of the Lord God is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the LORD’s favor…” In Luke 4:16-21, Jesus claims that this prophecy finds its fulfillment in him: “When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: `The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.’ “And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, `Today this scripture has been fulfilled in your hearing.’ ” NRSV Finally, there are places where the servant is identified as being distinct from national Israel. In Isaiah 49:1-7, the servant is identified as one who restores national Israel to God: “And he said to me, `You are my servant, Israel, in whom I will be glorified.’ But I said, `I have labored in vain, I have spent my strength for nothing and vanity; yet surely my cause is with the LORD and my reward with my God.’ And now the LORD says, who formed me in the womb to be his servant, to bring Jacob back to him, and that Israel might be gathered to him, for I am honored in the sight of the LORD, and my God has become my strength – he says, `It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach the end of the earth.’ ” (Cf. 49:3-6) This passage indicates that God’s servant is a specific individual whose name happens to be Israel, and yet is distinct from the nation of Israel whom he will eventually restore. God will also use this servant to bring his salvation to the ends of the earth. These factors affirm that certain servant passages, specifically 42:1-9 and 49:1-7, do not refer to national Israel. Rather, they must be referring to the Messiah. There are three lines of evidence to support that Isaiah 53 is a prophecy of Christ. First, both Jesus and the apostles affirm that portions of Isaiah 53 are messianic in nature. In Luke 22:37, Jesus states: “For I tell you, this scripture must be fulfilled in me, `And he was counted among the transgressors‘; and indeed what is written about me is being fulfilled.” Christ is quoting Isaiah 53:11 and affirms that it is prophecy about him. In Acts 8:26-35, the apostle Philip discovers an Ethiopian eunuch reading Isaiah 53:7-8. The eunuch then asks, ” `About whom, may I ask you, does the prophet say this, about himself or about someone else?’ Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus.” The apostle Peter writes: “To this you were called, because Christ suffered for you, leaving you an example that you should follow in his steps. `He committed no sin, and no deceit was found in his mouth.’ “When they hurled insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.” 1 Pet. 2:21-25 NIV Peter alludes to Isaiah 53:4-7, 9 and 11 and indicates that they were literally fulfilled in Jesus’ crucifixion and justification of believers. Secondly, according to Isaiah 53:9 the servant “had done no violence, and there was no deceit in his mouth.” It also states that the servant is to be a guilt offering, an asham. (Cf. Isa. 53:10) According to Leviticus 5:15 a guilt offering had to be perfect. Yet, according to Isaiah, Israel was anything but perfect: “And I said: `Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!’ ” Isa. 6:5 NRSV “See, the Lord’s hand is not too short to save, nor his ear too dull to hear. Rather, your iniquities have been barriers between you and your God, and your sins have hidden his face from you so that he does not hear. For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue mutters wickedness… For our transgressions before you are many, and our sins testify against us. Our transgressions indeed are with us, and we know our iniquities.” Isa. 59:1-3, 12 NRSV Thirdly, Isaiah declares that the servant is stricken “for the transgression of my people.” (Cf. 53:8) The phrase “my people” is used elsewhere by Isaiah to identify the nation of Israel. (Cf. 22:4; 26:20; 32:13) It makes absolutely no sense to say that Israel was dying for Isaiah’s people, who happened to be Israel! It only makes sense if the servant is a specific individual who is distinct from corporate Israel. - In Isaiah 53:5 the Hebrew term min is more correctly translated as “from.” Therefore, Isaiah was not saying that the servant was wounded for transgressions, but from transgressions. Response:
This assumes that the preposition min has only one meaning, which it does not. The word must be translated in accordance with the way it is being used in a given context. One way the word is used is in a causal sense such as we find in the following citations: “Because of the multitude of your iniquities… you have profaned your shrines.” Ezek. 28:18 “It was not (because of) the king’s will…” 2 Sam. 3:37 “All flesh shall not again be cut off by the flood waters.” Gen. 9:11 This is the way Isaiah uses the term, that because of or for the sins of his people the servant was being wounded and crushed. This is how even non-Christian scholars understand it: “He was pained because of our rebellious sins and oppressed through our iniquities…” (Rabbi Nosson Scherman / Rabbi Meir Ziotowitz, The Stone Edition Tanach- ArtScroll Series, Published by Mesorah Publications, ltd., 1998)
(Note: For a more thorough study on the different usages of min consult Bruce K. Waltke & M. O. Connor, An Introduction to Biblical Hebrew Syntax [Eisenbrauns; Winona Lake, Indiana, 1990], pp. 212-214) - In 53:8b Isaiah states, `for the transgression of my people he was stricken.” The phrase Isaiah uses is lamoh and is plural, i.e. “they were stricken.” This identifies the servant as national Israel since the term cannot be used in the singular. Response:
The Muslim contention that “lamoh” cannot be used in the singular case is erroneous. Dr P.J. Williams, affiliated lecturer in Hebrew and Aramaic Faculty of Oriental Studies, University of Cambridge, responds to one Muslim writer’s contention that the Hebrew term always refers to the plural: “… The author claims that ‘anyone familiar with Biblical Hebrew’ will recognize his point that ‘lamoh’ is always plural. In fact one of the latest Hebrew grammars, and a great number of older ones disagree at precisely this point. P. Jouon, ed. by T. Muraoka, A Grammar of Biblical Hebrew, Rome, 1991, section 103 f, records that ‘lamoh’ may be used as a pausal form of ‘lo’ “to him”. This phenomenon is illustrated well in Genesis 9:26 and 27, and Isaiah 44:15. The suffix -mo is indisputably singular in Psalm 11:7. The phrase may satisfactorily be translated ‘from the transgression of my people the blow was his’, i.e. he was wounded for the transgression of my people, where ‘my people’ is distinct from the one who suffers.” (bold emphasis ours) - The term for death in Isaiah 53:9 is plural in Hebrew and should be “deaths.” This indicates that Isaiah had national Israel in mind. Response:
The term is understood to refer to the intensity of the servant’s sufferings, not to a plural number of actual deaths. This becomes evident when reading the term in its intended context: “They made his grave with the wicked and his death with the rich, although he had done no violence, and there was no deceit in his mouth.” The term grave, qeber, is singular and is used synonymously with death. John N. Oswalt notes, “The last members of each colon in Hebrew, his grave and his death, are synonymous.” (The New International Commentary on the Old Testament – The Book of Isaiah, Chapters 40-66 [Grand Rapids; Eerdmans’s Publishing Company, 1998], p.397) According to Edward J. Young, “The two words grave and death are to be taken together; in his death and burial the servant was with the rich and with the wicked.” (The Book of Isaiah, A Commentary, vol. 3 Chapters 40-66 [Eerdmans’s, rpt. 1996], p. 353) This argues the fact that the plural “deaths” refers to the servant’s intense suffering. In fact, The Stone Edition Tanach identifies the plural usage as referring to the servant’s executions: “He submitted himself to his grave like wicked men; and the wealthy [submitted] to his executions.” In fact, certain rabbis understood the plural to refer to the intensity of the Messiah’s death: “The sense of the whole is, And he made in His deaths His grave with the wicked, and the rich: the plural `deaths’ is used because piercing Him as cruel men do, through and through, they would, so to speak, be putting Him to death again and again.” - Isaiah 53:10 speaks of the servant seeing “his seed.” The term “seed” is always used to refer to physical offspring. (Cf. Gen. 12:7, 15:13, 46:6; Ex. 28:43) But Jesus had no children since he was never married. Response:
The term “seed,” zera, does not always refer to physical offspring. The word is also used metaphorically: “And the LORD God said to the serpent… `And I will put enmity Between you and the woman, And between your seed and her seed. He shall bruise you on the head, And you shall bruise him on the heel.’ ” Gen.3:14, 15 NASV Seed cannot possibly mean that the serpent, who is actually the Devil (Cf. Rev. 12:9), will have literal, biological offspring who will fight with the woman’s seed. Rather, it is referring to individuals who carry out the Devil’s will. (Cf. John 8:44) Zera can also mean race or generation: “For they have taken some of their daughters as wives for themselves and their sons, so that the holy race has intermingled with the peoples of the lands…” Ezra 9:2 NASV”And a mongrel race will dwell in Ashdod, and I will cut off the pride of the Philistines.” Zech. 9:6 NASV Therefore, seed does not necessarily imply that the servant shall have biological offspring. It can be referring to the children God has given the Messiah to justify and redeem: ” And again, `BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME.’ ” Hebrews 2:13 NASV “And this is the will of Him who sent Me, that all that He has given Me I lose nothing, but raise it up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him, may have eternal; and I Myself will raise him up on the last day.” John 6:39-40 NASV Finally, the text does not say that the servant shall see his seed, but rather that he shall see seed. The seed he shall se can be referring to the posterity that will come to serve God through the servant as stated in Psalm 22:30-31: “Posterity (zera) will serve him; future generations will be told about the Lord. They will proclaim his righteousness to a people yet unborn – for he has done it.”
In conclusion, the evidence supports the messianic understanding of Isaiah 53. The evidence presented against it does not stand under careful analysis and exegesis.
Muslim Argument:
According to the Old Testament, the Mosaic Law is something good and holy. Believers are commanded to delight in the Law and meditate upon it. (Cf. Deut. 5:29; 2 Kings 17:37; Psalm 1:2; 119)
But according to the apostle Paul, the Law is a curse since Jesus came to redeem man from “the Curse of the Law.” (Cf. Gal. 3:13)
Christian Reponse:
Paul was not calling the Law a curse, but was speaking about the curse the Law puts on all who fail to follow it wholeheartedly: “All who rely on observing the law are under a curse, for it is written: `Cursed is everyone who does not continue to do everything written in the Book of the Law.’ ” Galatians 3:10 NIV (quoting from Deut. 27:26)
Jesus did not save us from the Law, but from the judgement which falls upon all since none is able to perfectly fulfill all that the Law demands.
Elsewhere, Paul calls the Law holy and good: “What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law… So then, the law is holy, and the commandment isholy, righteous and good. Did that which is good, then, become death to me? By no means! But in order that sin might be recognized as sin, it produced death in me, through what was good, so that through the commandment sin might become utterly sinful. We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. I do not understand what I do. For what I want to do, I do not do, but what I hate to do. And if I do what I do not want to do, I agree that the law is good.” Rom. 7:7, 12-16 NIV
Those who have been freed from sin through faith in Christ are now empowered to fulfill the moral aspect of the law. The ceremonial aspect such as sacrifices and holy days are fulfilled in Jesus, making only the moral aspects binding on Christians: “Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.” Rom. 3:31 (Cf. Rom. 8:1-4)
Muslim Argument:
According to Paul the resurrection body is spiritual. (Cf. 1 Corinthians 15:44) Yet, in Luke 24:39 Jesus did not have a spiritual body, but a body of “flesh and bones.” Furthermore, Paul indicates that “flesh and blood cannot inherit the kingdom of God.” (Cf. 1 Cor. 15:50) This proves that Jesus did not die and rise from the dead since he did not have a spiritual body.
Christian Reponse:
First, Jesus did not say that his body was “flesh and blood” but rather “flesh and bones.” Jesus was emphasizing the material aspect of his glorified body, that it was not merely immaterial. Paul’s use of the tem “flesh and blood” refers to the corrupt, perishable body we inherit from Adam. (Cf. 1 Cor. 15:49) This body cannot inherit God’s kingdom since it is prone to sin and disobedience, and sin cannot dwell in God’s presence. (Cf. Psalm 5:4)
Secondly, Paul does not say that at the resurrection believers will no longer have material bodies, since he specifically calls it a spiritual body. Paul is contrasting the body conceived in corruption with the body conceived by the Spirit of God: “What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual BODY.” 1 Cor. 15:42b-44 NRSV
Hence, it is a body that is no longer subject to sin and destruction, but one that is empowered by God’s Spirit. That Paul’s use of the term spiritual refers to one empowered by the Holy Spirit is evident from the following verses: “The spiritual man makes judgement about all things, but he himself is not subject to any man’s judgement.” 1 Cor. 2:15 NIV
“Brothers I could not address you as spiritual but as worldly-mere infants in Christ.” 1 Cor. 3:1 NIV
“Brothers, if someone is caught in sin, you who are spiritual should restore him gently.” Galatians 6:1 NIV
Therefore, the spiritual body is a body made alive by the Spirit of God: “And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you.” Romans 8:11 NIV
Finally, Jesus was not denying his resurrection in Luke 24:39, but denying that he was just a spirit as the disciples thought. In fact, continuing further into the text Jesus affirms his death and resurrection: “Then he opened their minds to understand the scriptures, and he said to them, `Thus it is written, that the Messiah is to suffer andrise from the dead on the third day.” Luke 24:45-46 NRSV