The Atonement

The atonement is the heart of the gospel. It is the doctrine that Jesus Christ, by his death on the cross, satisfied divine justice, bore the punishment of sinners, and purchased their justification and eternal life. Classic Reformed and Puritan authors return to this theme constantly, because everything else in the Christian life depends on it. If the atonement is misunderstood or diminished, the freeness of grace, the certainty of pardon, and the believer's peace with God all begin to erode. The writers gathered here agree that the cross is not merely an example of love or a general offer of mercy, but a real substitutionary payment that actually saves.

Christ as the propitiation for sin

Matthew Henry explains that Jesus Christ is the great propitiation or atoning sacrifice, typified by the mercy-seat under the law, through whom atonement is made for sin and our persons and performances are accepted by God (Romans 3:25). Charles Spurgeon emphasizes that God the Father publicly displayed and made conspicuous Christ as the propitiation for sin (Romans 3:25). Christ was not an afterthought or a last-minute remedy. Spurgeon says Christ was ordained by God's decree to be the propitiation for sin, just as Aaron was chosen to the priesthood (Romans 3:25).

Henry adds that faith is the means by which sinners become interested in Christ's propitiation, and this faith has special regard to the blood of Christ as that which made the atonement (Romans 3:25). Spurgeon presses the point that faith must look to Christ alone as the propitiation for sin, not to any inward experience or preparation (Romans 3:25). A sense of need or weariness is not a propitiation for sin and gives no rest; only coming to Christ gives rest (Romans 3:25; Matthew 11:28). Repentance and deep experience of sin do not meritoriously remove guilt or contribute to the propitiation for sin (Romans 3:25).

Jesus Christ is the great propitiation, or propitiatory sacrifice, typified by the hilasterion, or mercy-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God Matthew Henry, “Exposition of the Old and New Testaments”

That privilege is that WE SHOULD LOOK TO CHRIST, AND LOOK TO CHRIST, ALONE, AS THE PROPITIATION FOR OUR SINS, AND TAKE CARE THAT OUR FAITH IS SIMPLE, AND FIXED SOLELY ON HIS PRECIOUS BLOOD Charles Spurgeon, sermon “Christ Set Forth As A Propitiation”

The necessity of a substitutionary death

The authors are united in teaching that God could not simply overlook sin. Spurgeon states that God's justice required that sin be punished by death, so if sinners were to be pardoned, someone else had to bear their punishment as a substitute (Romans 5:8). God could not simply clear the guilty, so a vicarious substitute was needed for God to remain just while justifying the ungodly (Romans 5:8). Henry agrees that it would be unjust for God to demand the debt from the principal when the surety has paid it and God has accepted that payment in full satisfaction (Romans 3:26).

Jonathan Edwards argues that if the original law requiring perfect obedience is abolished, then imperfect obedience cannot be sin, and there is no need for Christ to die for it. The view that God would be unjust to require perfect obedience makes Christ's death unnecessary, since God would already be obligated to accept imperfect obedience. If the old law is unjust because we cannot keep it, then Christ did not need to die to deliver us from it. For Edwards, the very necessity of the atonement proves that the law's demand for perfect obedience remains binding.

Spurgeon also stresses that no angel or created being could bear the guilt of a world or accomplish redemption, so none could be the substitute for man's sin (Romans 5:8). It was beyond even angelic thought that God himself would become flesh and die, yet the Son of God willingly declared that he would do so (Romans 5:8). The death of Christ is the highest demonstration of God's love because it was the eternal, divine Creator himself who died for sinners (Romans 5:8).

When sinful man erred from his Maker, it was necessary that God should punish his sin. He had sworn by himself, “The soul that sinneth it shall die;” and God—with reverence to his all-holy name be it spoken—could not swerve from what he had said Charles Spurgeon, sermon “Love's Commendation”

He had declared on Sinai that he would by no means clear the guilty; but inasmuch as he desired to pardon the offending, it was necessary that some one else should bear the sufferings which the guilty ought to have endured, that so by the vicarious substitution of another, God might be “just, and yet the justifier of the ungodly Charles Spurgeon, sermon “Love's Commendation”

The ransom paid for sinners

Spurgeon describes redemption as Christ paying a ransom price to set believers free from bondage to the law and divine justice (Romans 3:24). Christ stood as sponsor in the place of believers and paid the ransom price to deliver them from the curse of the law and the vengeance of God (Romans 3:24). This ransom was complete and total, leaving no debt unpaid or any satisfaction for them to make (Romans 3:24). The sacrifice of Calvary was a complete and perfect payment that obtained full remission of all debts for all believers of all time (Romans 3:24).

Christ paid the entire ransom at once, not by installments, leaving nothing for him to do or for us to accomplish (Romans 3:24). He paid it entirely by himself, without any helper or righteous person sharing in his suffering (Romans 3:24). The whole weight of the sins and punishment of all his people was placed upon Christ alone, and he endured it all (Romans 3:24). Because Christ suffered all that his people deserved, they are forever freed from hell and eternal punishment (Romans 3:24).

Henry adds that Christ was delivered up to death for our offences, not for his own sin, but to make atonement for our sins and satisfy divine justice (Romans 4:25). Christ was raised again for our justification, completing it; his resurrection was the assurance that divine justice was satisfied and the debt paid (Romans 4:25). Spurgeon agrees that Christ's resurrection was the proof that God accepted his ransom payment, because he would not have been set free from the tomb if the debt had not been paid (Romans 3:24). Christ's ascension to the right hand of God was a second proof that the Father accepted his ransom work (Romans 3:24).

When a prisoner has been taken captive, and has been made a slave by some barbarous power, it has been usual, before he could be set free, that a ransom price should be paid down Charles Spurgeon, sermon “Justification by Grace”

When Christ redeemed his people, he did it thoroughly; he did not leave a single debt unpaid, nor yet one farthing for them to settle afterwards Charles Spurgeon, sermon “Justification by Grace”

Active and passive obedience

Jonathan Edwards is especially careful to show that Christ's atonement includes more than his suffering. The law required both punishment for disobedience and perfect obedience for life, so Christ's active obedience was just as necessary as his suffering (Galatians 3:10, 3:12, 3:13). If Christ only suffered to make atonement, he would be only half a Savior, delivering from hell but not purchasing heaven. Christ's atonement removes guilt and puts believers back in the state of innocent Adam, but innocence alone was not enough to obtain eternal life. Justification requires a positive, perfect righteousness, not merely the removal of guilt through Christ's atonement.

Edwards argues that Christ's death was an act of obedience to the Father's command, not merely a passive suffering of the penalty (Psalms 40:6–8; John 10:17–18; John 18:11). Christ's willing submission to suffering is a major part of the obedience by which believers are justified. The command for Christ to lay down his life was far more difficult than the positive command Adam broke, making Christ's obedience more than equivalent. As Adam fell by disobeying a positive command, so Christ redeemed by obeying a positive command, namely the command to lay down his life.

Christ's death was his principal act of obedience because it was the hardest command and the greatest test of his obedience (Philippians 2:7–8; Hebrews 5:8). Believers are saved by Christ's death as an act of obedience just as much as they are saved by it as a propitiation for sins (Philippians 2:8). Christ's obedient death was the main act by which he purchased his own exaltation and reward (Philippians 2:8–9).

There is the very same need of Christ’s obeying the law in our stead, in order to the reward, as of his suffering the penalty of the law in our stead, in order to our escaping the penalty; and the same reason why one should be accepted on our account, as the other Jonathan Edwards, “Justification by Faith Alone”

To suppose that all Christ does is only to make atonement for us by suffering, is to make him our Saviour but in part. It is to rob him of half his glory as a Saviour. For if so, all that he does is to deliver us from hell; he does not purchase heaven for us Jonathan Edwards, “Justification by Faith Alone”

The freeness of justification through Christ

Henry insists that though justification comes to us freely, it comes through the redemption purchased by Christ, and this does not diminish the freeness of God's grace (Romans 3:24). Spurgeon says the sinner is forgiven and saved simply by believing the truth that Christ's blood has atoned for him (Romans 5:20). Sinners are justified freely by God's grace through the redemption accomplished in Christ Jesus (Romans 3:24). At the moment a sinner believes in Christ, all his sins are pardoned and removed from him, being laid on Christ (Romans 3:24).

Edwards explains that because Christ has purchased justification by his blood, God sees something in believers that makes it fitting for them to receive this benefit, while its absence makes it unfit for others to receive it. God as moral governor demands a voluntary compliance with the plan of mercy from every free agent, and the regenerate person capable of acting complies by faith. The method of mercy in justification includes Christ's substitution and our acceptance in him without any works of righteousness on our part (Titus 3:5).

Edwards also warns against any scheme that would make human virtue the ground of justification. A justification scheme based on human virtue makes Christ useless and nullifies his death (Galatians 5:4; 2:21). If repentance justifies, it cannot be as a virtue, righteousness, or atonement in us, because that would contradict the gospel doctrine of justification by Christ. Mercy imputes our sins to Jesus and imputes his righteousness to us, making us the righteousness of God in him (2 Corinthians 5:21).

It comes freely to us, but Christ bought it, and paid dearly for it, which yet is so ordered as not to derogate from the honour of free grace. Christ's purchase is no bar to the freeness of God's grace; for grace provided and accepted this vicarious satisfaction Matthew Henry, “Exposition of the Old and New Testaments”

This is the way we are saved, “Being justified freely by his grace, through the redemption which is in Christ Jesus Charles Spurgeon, sermon “Justification by Grace”

The extent and objects of Christ's death

The authors describe the objects of Christ's death in strikingly personal terms. Henry says Christ died for people who were spiritually powerless and completely unable to save themselves (Romans 5:6). Christ died for the ungodly, meaning guilty and vile sinners who deserved to perish and needed someone to satisfy for their guilt and provide righteousness (Romans 5:6). Christ died for sinners who were neither righteous nor good but guilty criminals, and this magnifies and makes illustrious the love of God (Romans 5:8). Christ died for enemies, traitors and rebels against God, which is an unprecedented and mysterious instance of love that should command our eternal adoration (Romans 5:10).

Spurgeon emphasizes that Christ died for us while we were still sinners, not after we became penitent (Romans 5:8). Christ died for people who are continual sinners, not those who have committed only one fault (Romans 5:8). Even those whose sins are aggravated by knowledge, faithful preaching, and conscience still have Christ dying for them (Romans 5:8). Christ died for people who had sinned directly against him (Romans 5:8). It is astonishing that the injured Christ bore the penalty for those who injured him (Romans 5:8). Christ died for his enemies, for those who hated and scorned him (Romans 5:8). Christ's love can forgive even the greatest transgressors, including those who crucified him (Romans 5:8).

Spurgeon also speaks of the breadth of Christ's redeeming work. Christ died for the whole world, and he will possess the whole world after purifying it (Romans 5:20). Christ's redemption extends to a vast multitude of people from every nation, rank, and condition (Romans 3:24). Christ gave himself as a ransom for all sorts of people, from every kingdom, nation, tongue, rank, and color (Romans 3:24). Henry adds that God delivered up his Son for all the elect, not only for their good but in their place as a sacrifice of atonement for sin (Romans 8:32).

We were without strength (v. 6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition—lost, and no visible way open for our recovery—our condition deplorable, and in a manner desperate Matthew Henry, “Exposition of the Old and New Testaments”

God commendeth his love towards us,” not only because Christ died for us, but that CHRIST DIED FOR US WHILE WE WERE YET SINNERS Charles Spurgeon, sermon “Love's Commendation”

The security of the believer in Christ's finished work

Spurgeon argues that the justification of the gospel is not an Arminian sham that may be reversed by future turning aside, because the debt once paid cannot be demanded twice and the punishment once endured cannot be inflicted again (Romans 5:20). Those who are once justified are justified irreversibly, because Christ has paid their debt once for all (Romans 3:24). The believer is absolved from sin's curse and shame through the blood of Christ (Romans 5:8).

Henry agrees that believers are secure from condemnation because they are in Christ, who is their refuge and advocate and has satisfied the law by his death (Romans 8:1). Christ's death paid the believer's debt, so his payment as the surety is a valid legal plea against condemnation (Romans 8:34). Christ's resurrection is an even greater encouragement because it is the legal acquittance proving divine justice was satisfied by his death (Romans 8:34). Believers may boldly defy all the powers of darkness because Satan is chained, the world is conquered, and principalities and powers are disarmed and triumphed over in the cross of Christ (Romans 8:31).

Henry also connects the atonement to the believer's ongoing sanctification. The crucifixion of Christ for believers has a causal influence on the crucifixion of sin within them (Romans 6:6). Believers are dead with Christ, so their dying to sin conforms both to the design and example of Christ's death for sin (Romans 6:8). By Christ's sacrifice, God condemned sin, breaking both its power to accuse and its power to rule over believers (Romans 8:3). Christ has purchased final deliverance from sin, which will be completed through death and eternity (Romans 7:24–25).

The justification of the gospel is no Arminian sham, which may be reversed if you should in future turn aside. No; the debt once paid, cannot be demanded twice—the punishment, once endured, cannot again be inflicted Charles Spurgeon, sermon “Law and Grace”

Now this arises from their being in Christ Jesus; by virtue of their union with him through faith they are thus secured. They are in Christ Jesus, as in their city of refuge, and so are protected from the avenger of blood. He is their advocate, and brings them off Matthew Henry, “Exposition of the Old and New Testaments”

The love of God displayed in the cross

Spurgeon says God commends his love not by words but by a deed, namely the death of Christ (Romans 5:8). The first commendation of God's love is that Christ died for us (Romans 5:8). Christ truly died, enduring all that death means, becoming a lifeless corpse and being buried like other dead people (Romans 5:8). Christ's death involved a profound condescension from his divine glory, descending from heaven to earth, to the grave, and even to the lowest depths, to make his condescension complete (Romans 5:8).

God had no self-interest in sending Christ to die for sinners, since sinners could do nothing to serve or repay him (Romans 5:8). Christ died for us while we were hardened and rebellious, not seeking his grace, which magnifies God's love (Romans 5:8). Christ's death for sinners shows that God considered our sin and ill desert, not any merit or righteousness in us (Romans 5:8). God commends his love by the fact that we had no merit and only ill desert when Christ died for us (Romans 5:8).

Henry adds that Christ's death for sinners while they were yet sinners was not to save them in their sins but from their sins, implying a change would be wrought (Romans 5:8). Christ's love in dying for souls should make believers very tender of the salvation of others and willing to give up small liberties for them (Romans 14:15). Christ giving himself, body and soul, as an offering for sin is the greatest mercy and should move us to give ourselves to God (Romans 12:1).

God’s commendation of himself and of his love is not in words, but in deeds. When the Almighty God would commend his love to poor man, it is not written, “God commendeth his love towards us in an eloquent oration”; it is not written that he commendeth his love by winning professions; but he commendeth his love toward us by an act, by a deed Charles Spurgeon, sermon “Love's Commendation”

That God himself should become man, and then should die for you! “God commendeth his love toward us, in that, Christ should die. Roll that thought over in your mind; ponder it in your meditations; weigh it in your hearts Charles Spurgeon, sermon “Love's Commendation”

The atonement and the believer's response

The authors are careful to distinguish the atonement itself from the believer's response to it. Henry says receiving the atonement means giving our consent to God's method of saving guilty sinners through Christ's blood and taking comfort in it (Romans 5:11). Believers not only escape wrath but joy in God himself through Jesus Christ, by whom they have now received the atonement (Romans 5:11). Peace with God comes only through Jesus Christ, who is the mediator and peace-maker between God and sinful man (Romans 5:1).

Edwards explains that the repentance by which remission of sins is obtained cannot be completed without looking to Christ, who alone made atonement for sin. The Old Testament scapegoat ceremony typified that only repentance and confession made over Christ the sacrifice, with dependence on him, obtains remission (Leviticus 16:21). Faith casts oneself wholly on Christ and his promise, resolving to trust him even if one perishes (Romans 5:8).

Henry also notes that the sins of Old Testament saints were pardoned for the sake of the atonement Christ would make in the fullness of time, which looked backward as well as forward (Romans 3:25). Christ is the end and fulfillment of the ceremonial law, since the Old Testament sacrifices and purifications prefigured him and pointed to the need for his once-for-all sacrifice for sin (Romans 10:4). Christ is the end of the moral law because he accomplished what the law could not, satisfying God's justice for our breaches of the law and securing justification for believers (Romans 10:4).

To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God Matthew Henry, “Exposition of the Old and New Testaments”

Some refer the sins that are past to the sins of the Old-Testament saints, which were pardoned for the sake of the atonement which Christ in the fulness of time was to make, which looked backward as well as forward Matthew Henry, “Exposition of the Old and New Testaments”

The cross as the ground of all blessing

Henry teaches that justification and reconciliation are the first and primary fruit of Christ's death, accomplished by his blood and applied to believers upon their believing (Romans 5:9–10). Justification is ascribed to the blood of Christ because without blood there is no remission, and blood was essential to atonement in the Old Testament sacrifices (Romans 5:9). We are reconciled by Christ's humbling death, but we are saved by Christ's exalted life in heaven, where he applies the salvation he purchased (Romans 5:10).

Edwards argues that Christ's righteousness purchased complete and perfect happiness for every saint according to each one's capacity. Christ's righteousness did not purchase a fixed degree of happiness, but eternal life or perfect happiness for all according to their several capacities. The saints in heaven thank Christ for purchasing heaven and redeeming them to God, not merely for giving them opportunity to earn it themselves (Revelation 5:9). Christ's blood was the same price for satisfying divine justice and for meriting salvation, because his suffering and his obedience in suffering were both of infinite value.

Henry adds that eternal life comes through Jesus Christ our Lord, who purchased it, prepares it, prepares us for it, and preserves us to it (Romans 6:23). God's giving of his own Son is the foundation of the believer's hope and the proof of his love (Romans 8:32). Since God did not hesitate to give his own Son for believers, nothing else can divert or dissolve his love for them (Romans 8:35–37). Believers conquer troubles only through Christ's love, the merit of his death, and the strengthening grace of his Spirit, not by their own strength (Romans 8:37).

Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (v. 9), reconciled by his death, v. 10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in Matthew Henry, “Exposition of the Old and New Testaments”

Christ, by his righteousness, purchased for every one complete and perfect happiness, according to his capacity. But this does not hinder but that the saints, being of various capacities, may have various degrees of happiness, and yet all their happiness be the fruit of Christ’s purchase Jonathan Edwards, “Justification by Faith Alone”