What does Paul mean when he says that Christ “became a curse for us” in Galatians 3:13?

This passage is often pulled into atonement debates as though Paul were making a direct statement about God punishing Jesus instead of us. But Galatians 3 does not stand alone. It belongs inside Paul’s whole argument about resurrection, deliverance from the present evil age, slavery, Torah, Abraham’s promise, the Spirit, sonship, inheritance, and new creation.

In this episode, Carey walks through Galatians with special attention to the curse language in chapter 3. The question is not simply what the word “curse” can mean in isolation, but what Paul is doing with it in the flow of the letter. Christ does not become cursed because the Father turns against the Son. Rather, Israel’s Messiah enters the place marked by covenant curse, brings that condition to its end, and opens the blessing of Abraham to Jew and Gentile together in the Spirit.

This also means Galatians fits naturally within a divine council-informed biblical theology—not because the gods are the whole point, but because Paul’s gospel is a liberation story. Humanity is enslaved under sin, flesh, the world, curse, and hostile powers. Christ breaks the old order and brings his people into the family of God as sons and heirs.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan 

What is atonement actually for?

After several episodes working through substitution, penalty, wrath, ransom, and sin-bearing, this episode steps back to ask the larger question. If atonement is not only about what Christ saves us from, then what does Christ save us for?

Carey looks at atonement in its broad sense of at-one-ment: reconciliation, restored communion, and the bringing together of what has been fractured. That means the conversation cannot be limited to legal status, guilt removal, or even the technical language of sacrifice. Scripture’s larger story moves from creation and human vocation, through the ruptures of Genesis 3, Genesis 6, and Babel, into the promise to Abraham, the calling of Israel, the coming of Christ, the gift of the Spirit, and the formation of one new humanity.

This episode also approaches the Divine Council worldview from a different angle. Instead of focusing mainly on the gods of the nations, rebellious powers, or the mechanics of cosmic geography, Carey focuses on the end goal of the story: glorified humanity in Christ. The gods are part of the mid-story conflict, but they are not the destination. The story moves toward the incarnate Son, resurrection glory, and sons and daughters brought into the inheritance of the Son.

Along the way, we look at Abraham’s offspring as stars, the relationship between number and glory, Daniel 12, Matthew 13, 1 Corinthians 15, Torah as covenant wisdom, Jew-Gentile unity, Ephesians 2–3, the body of Christ, the work of the Spirit, and why spiritual warfare is not finally about fascination with the powers, but about allegiance, holiness, worship, unity, and new creation.

This episode sets the stage for the next conversation on Galatians 3, the curse of the law, and penal substitutionary atonement.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan

What does it mean to “bear sin”? Many Christians hear the whole doctrine of penal substitution inside that phrase, but the biblical language is more varied than that. In this episode, we use frame semantics to trace sin-bearing through Cain, Joseph, priests, the scapegoat, Yahweh’s forgiveness, Isaiah 53, Matthew 8, and 1 Peter 2.

Across Scripture, bearing sin can involve accountability, priestly mediation, representative responsibility, removal, forgiveness, healing, intercession, and return to God. So before we assume that “bearing sin” means punishment-transfer, we need to ask: who is bearing, what is being borne, and what does the bearing accomplish?

Trauma-Informed Church Kid: The Burden of Forgiveness

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan 

When we hear the word ransom, we often think first of payment. But is payment really the center of the biblical frame?

Continuing the discussion of substitution-replacement by looking at ransom and redemption language across Scripture. From the Exodus to Leviticus 25, Psalm 49, Isaiah, Mark 10, and 1 Timothy 2, ransom is shown to be about release, rescue, restoration, and belonging to God—not merely a transaction or legal payment mechanism.

Jesus gives himself as a ransom for many and for all, doing what humanity cannot do for itself. But that does not automatically mean penal substitution or punishment transferred instead of us. Instead, ransom language fits within the larger biblical pattern of liberation, costly self-giving, and the righteous sufferer who opens the way for others.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan 

Last week, we began collecting biblical data for substitution-replacement: one person, animal, object, payment, or group taking the place of another.

This week, we look at the complicated cases. Moses offers himself for Israel. Judah offers himself instead of Benjamin. David wishes he had died instead of Absalom. Then Caiaphas and Barabbas bring substitutionary logic into the story of Jesus through political calculation and judicial injustice.

These passages display substitution in the Bible, and they also complicate it. They show a difference between substitutionary willingness and substitutionary requirement or calculation. The Bible honors self-giving love, mediation, grief, and transformed brotherhood without automatically making replacement the mechanism of redemption.

So when we come to Jesus, the question is not simply whether he is “greater” than Moses, Judah, or David. The question is how he fulfills the pattern: by becoming a replacement victim, or by giving himself for others and calling his people into that same cruciform life.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan 

We begin a focused exploration of substitution-replacement: the idea that one person, animal, object, payment, or group takes the place of another so that the replaced party does not undergo the same role, fate, obligation, service, death, claim, or consequence.

How does Scripture actually use replacement language? Does “instead of” give us penal substitution? Does “life for life” imply that an innocent third party may die in place of the guilty? And what should we make of the ram offered instead of Isaac in Genesis 22?

Substitution-replacement is a real biblical category, but not a simple one. The episode closes with a careful look at Genesis 22, asking whether the ram offered instead of Isaac should be read as a truly desired substitute, or whether the text is more centrally about testing, obedience, divine provision, the preservation of the promised son, and the revelation that Yahweh is not like the gods who demand child sacrifice.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan 

The discussion continues on substitution, representation, and the biblical patterns that lead us to Christ. Looking at Joseph, Isaiah 53, Passover, and Rahab, we explore the pattern of the righteous sufferer and the refuge provided through judgment.

Rather than assuming that every sacrifice or suffering text must be about replacement-substitution, this episode asks what the texts themselves actually say. Joseph suffers because of the sins of his brothers, but he is not swapped out for them. Isaiah 53 gives prophetic and priestly depth to that same pattern. Passover marks a household for refuge and forms Israel as a delivered people. Rahab’s scarlet cord marks another household of refuge in the midst of judgment.

These stories point us toward Christ as the faithful one, the righteous sufferer, the Passover, and the true refuge in whom God gathers and preserves his people.

Shared last week, but again, here is a video by Spencer Owen of Trauma-Informed Churck Kid that breaks down Isaiah 53 and the Suffering Servant: The Suffering Servant  

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan 

This episode follows up on episode 177 by turning from the “penal” question to the “substitution” question. If Jesus died “for us,” does that necessarily mean he died “instead of us” as a replacement substitute?

We carefully distinguish substitution, representation, participation, mediation, and vicarious suffering, showing why these categories should not be collapsed into one broad idea. Scripture gives many examples of people acting or suffering for others without being substitutes.

The main example is Joseph. Joseph suffers because of his brothers’ sin, but he is not punished instead of them. He is betrayed, cast down, enslaved, falsely accused, imprisoned, and later exalted. God sends him ahead to preserve life, preserve a remnant, and keep the covenant family alive.

Joseph gives us biblical grammar for understanding Jesus as the righteous sufferer: the beloved Son rejected by his brothers, handed over through human evil, brought down into death, exalted by God, and made the source of life for those who come to him.

“For us” is bigger than “instead of us.”

Here is a video by Spencer Owen of Trauma-Informed Churck Kid that breaks down Isaiah 53 and the Suffering Servant: The Suffering Servant  

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan   

Genesis 7:1 says Noah was righteous “in this generation.” But what does that mean, and how does Noah’s story help us think about wrath, judgment, exile, and Jesus?

In this episode, we trace the biblical pattern of the righteous one who passes through judgment, is preserved and vindicated by God, and becomes the means through which life continues. Beginning with Noah and moving through Isaiah 26, Passover, exile, Daniel, Ezekiel 14, and Jesus, this episode explores a non-PSA framework for understanding wrath and judgment.

Rather than treating wrath only as individual penalty or punishment transfer, Scripture gives us a much broader picture: judgment against violence, bloodshed, covenant collapse, corruption, and disordered creation. Yet the faithful may still suffer within that judgment, waiting for God’s protection, vindication, and restoration.

Noah gives the early pattern. Exile gives the depth. Jesus brings the pattern to its climax.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan

Moving beyond Mesopotamia and into the Greek flood traditions as part of our wider series on global flood stories. The Greeks certainly had myths about a flood, but do Greek flood narratives actually function as strong evidence for a single ancient global flood remembered independently across cultures?

To answer that, we revisit our methodology. Not all flood traditions carry the same evidential weight. We have to ask where a story comes from, how it was transmitted, what genre it belongs to, how early it is attested, how much detail it contains, and whether its similarities to other flood stories are “cheap” or “costly.” We also have to ask whether we are looking at internal cultural memory or something that spread by contact, prestige, and narrative diffusion. Sometimes what people are sure they saw turns out to be something else entirely. “You probably thought you saw something up in the sky other than Venus…”

From there, we explore the Greek material itself. That includes the primeval flood of Ogyges, the better-known flood of Deucalion and Pyrrha, and key witnesses such as the Catalogue of Women, Pindar, Plato’s Timaeus, Apollodorus, Ovid, and Berossus. Along the way, we ask what is early, what is late, what is fragmentary, and what may reflect later literary consolidation.

The result is a much messier picture than the popular claim that “every culture has a flood myth.” Greek flood traditions are real, ancient, and fascinating. But they are also uneven, layered, and heavily shaped by literary development, regional identity, and likely narrative diffusion. In other words, the waters of Greece preserve something meaningful — but not necessarily the kind of clean, independent witness people often want them to be. Or to put it another way: “the truth” may still be out there, but the evidence has to be weighed carefully.

On This Rock Biblical Theology Community:  https://on-this-rock.com/  

Website: genesismarksthespot.com   

Patreon: https://www.patreon.com/GenesisMarkstheSpot   

Music credit: "Marble Machine" by Wintergatan

Link to Wintergatan’s website: https://wintergatan.net/  

Link to the original Marble Machine video by Wintergatan: https://www.youtube.com/watch?v=IvUU8joBb1Q&ab_channel=Wintergatan