This morning I continue to teach The Work of Christ to a group of students at Indianapolis Theological Seminary. Few things are more delightful than spending hours meditating on the finished work of Christ and contemplating the way Scripture portrays Christ’s substitionary atonement on behalf of sinners.
To be sure, this is not an undisputed view today. But it is vitally important truth and one worth defending and declaring boldly: Christ’s death is not one of many options for reconciliation with God; it is God’s eternal plan and necessary means for justifying sinners, reuniting image-bearers with their Maker, and putting all things under his feet so that in the age to come.
For our consideration of this glorious hope, consider five quotes from Emil Brunner, Martin Luther, and John Stott.
The whole struggle of the Reformation for the sola fide, the sola deo Gloria, was simply the struggle for the right interpretation of the Cross. He who understands the Cross aright—this is the opinion of the Reformers—understands the Bible, he understands Jesus Christ. (Emil Brunner, The Mediator, 435)
Because and eternal, unchangeable sentence of condemnation has passed upon sin—god cannot and will not regard sin with favor, but his wrath abides upon it eternally and irrevocably—redemption was not possible with a ransom of such precious worth as to atone for sin. This no creature was able to do. There was no remedy except for God’s only Son to step into our distress and himself become a man, to take upon himself the load of awful and eternal wrath and make his own body and blood a sacrifice for sin. And so he did, out of the immeasurably great mercy and love towards us, giving himself up and bearing the sentence of unending wrath and death. (Martin Luther, “Epistle Sermon: Twenty-fourth Sunday after Trinity,” cited in John N. Lenker, ed., The Precious and Sacred Writings of Martin Luther, 9:43–45)
Christianity is Christ, and the crucial fact about Christ is his passion on the cross… Scripture portrays the Savior’s death as the basis of every spiritual blessing (Rom 8:31–32), as the source of true Christian living (Rom 6:1–11; 8:3–4), and as the foundation of the church’s sacraments (Rom 6:1-4; 1 Cor 11:26). John tells us that throughout eternity the inhabitants of heaven will sing the glorious praises of the Lamb who was slain (Rev 5:9–14)” (John Stott, The Cross and Salvation, 167–68).
All inadequate doctrines of the atonement are due to inadequate doctrines of God and man. If we bring God down to our level and raise ourselves to his, then of course we see no need for a radical salvation, let alone for a radical atonement to secure it. When, on the other hand, we have glimpsed the blinding glory of the holiness of God, and have been so convicted of our sin by the Holy Spirit that we tremble before God and acknowledge what we are, namely ‘hell-deserving sinners,’ then and only then does the necessity of the cross appear so obvious that we astonished we never saw it before. (John Stott, The Cross of Christ, 109)
Substitution is not a ‘theory of the atonement.’ Nor is it even an additional image to take its place as an option alongside the others. It is rather the essence of each image and the heart of the atonement itself. None of the images could stand without it. (John Stott, The Cross of Christ, 202–03).
Let us not be ashamed of the cross of Christ, for it is the power and wisdom of God. And may these reflections help us marvel at God’s great gift, the voluntary sacrifice of his Son in the place of sinners. There is no other way of salvation, and no more glorious truth to contemplate.
Soli Deo Gloria, ds