What is the doctrine of penal substitution?

Answer

In the simplest terms, the biblical concept of penal substitution states that Jesus’ sacrifice on the cross replaces the punishment we should endure for our sins. Consequently, God’s justice is satisfied, and those who embrace Christ can receive forgiveness and be reconciled with God.

The term penal refers to “related to punishment for offenses,” and substitution means “the act of one person taking the place of another.” Therefore, penal substitution involves one person bearing the punishment for another’s offenses. In Christian theology, Jesus Christ is the Substitute, and the punishment He endured (on the cross) was meant for us, based on our sin «who his own self bore our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes you were healed. », (1 Peter 2:24).

According to the doctrine of penal substitution, God’s perfect justice requires some form of atonement for sin. Humanity is so depraved that we are spiritually dead and unable to atone for sin in any way «And you has he made alive, who were dead in trespasses and sins; », (Ephesians 2:1). Penal substitution means that Jesus’ death on the cross satisfied God’s demand for justice. Through God’s mercy, Jesus bears the punishment we deserve for our sins. Consequently, Jesus’ sacrifice acts as a substitute for those who accept it. In a very direct manner, Jesus takes our place as the recipient of sin’s penalty.

The Bible clearly teaches penal substitution. In fact, much of what God did before Jesus’ ministry foreshadowed this concept and presented it as the Messiah’s purpose. In Genesis 3:21, God clothes Adam and Eve with animal skins, symbolizing the atonement that would be fulfilled through Jesus’ sacrifice.

The first reference to a death (in this case, an animal’s) being used to cover (atone for) sin is found in Exodus 12:13. God’s Spirit “passes over” the homes that are covered (atoned) by the blood of the sacrifice. God requires blood for atonement in Exodus 29:41–42. The description of the Messiah in Isaiah 53:4–6 states that His suffering is meant to heal our wounds. The prophecy that the Messiah was to be “crushed for our iniquities” (verse 5) is a direct reference to penal substitution.

During and after Jesus’ ministry, penal substitution is further clarified. Jesus claims to be the “good shepherd” who lays down His life for the sheep in John 10:10. Paul, in Romans 3:25–26, explains that we have the righteousness of Christ because of His sacrifice. In 2 Corinthians 5:21, he states that the sinless Christ took on our sins. Hebrews 9:26 mentions that our sins were removed by Christ’s sacrifice. First Peter 3:18 plainly teaches that the righteous was substituted for the unrighteous.

There are various theories about how Christ’s sacrifice frees us from the penalty of sin. Among them, penal substitution is considered the most logically and biblically sound view.