In my last post on the atonement, I discussed the first of three perspectives from which to view the atonement: the end result. The second perspective from which to look at this matter of what the atonement of Christ actually and effectually accomplished is from its very origin and beginning in the mind and purpose of God. To state this perspective in another way we can ask the question “What did God intend to accomplish in Christ’s work of atonement?”

We have seen that the cause of the atonement was the will and purpose of God Himself. The atonement took place because God intended it to take place. We have seen from the first perspective of the end result that the Bible reveals that the atonement of Christ was limited in what it accomplished because not everyone is saved. We can then ask, did God accomplish His intended purpose in the atonement of Christ? Once again, there are only two answers:

1. Yes, God accomplished His intended purpose in the atonement of Christ.
2. No, God did not accomplish His intended purpose in the atonement of Christ.

The answer to this question is based on the fundamental theological issue of whether or not God can and does accomplish what He intends to do. Is the LORD nothing more than a finite god who is limited in his power and wisdom and can be frustrated by the actions of his creatures or is He the Almighty God Who accomplishes whatever He purposes and intends to do? The Bible declares that God does whatever He wills and accomplishes everything that He purposes. Psalm 115:3 states, Our God is in the heavens, He does what ever He pleases. Daniel 4:35 says, All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth. And no one can ward off His hand or say to Him, “What have You done?” And the confession of Job in Job 42:2 was “I know that You can do all things, and that no purpose of Yours can be thwarted.”

The supreme significance of this question can be understood from the fact that the atonement of Christ is the most important thing that God ever intended to do. Because of this, we can then ask the corresponding question, “Did Christ accomplish by His work of atonement what God intended?”

The Bible shows us that Jesus came to do the will of the Father and ultimately that was to make atonement for our sins. Jesus said, “For the Son of man came to seek and to save that which was lost” (Luke 19:10). Jesus said that the foremost purpose of His coming into the world was to accomplish the work the Father had given Him to do. He said in John 4:34, “My food is to do the will of Him Who sent Me and accomplish His work. At the end of His life, He spoke of His suffering and death saying, “The hour has come for the Son of Man to be glorified…Now My soul is troubled, and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour” (John 12:23, 27). Just before He died, Jesus announced that He had accomplished what the Father had sent Him to do by declaring, “It is finished” (John 19:30).

By His suffering and death, Jesus accomplished all that the Father had purposed and intended for His work of atonement to accomplish. While it still remains for the accomplished work of the atonement to be applied to those who will be saved, Christ’s work of atonement is finished and complete. The fact that He has risen, ascended to heaven, and is now seated at the Father’s right hand testifies to His finished and completed work that accomplished all that the Father had intended. As Hebrews 10:11-14 states, contrasting Christ’s finished work to the Old Testament priests, Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins. But He, having offered one sacrifice for sins for all time, sat down at the right hand of God, waiting from that time onward until His enemies be made a footstool for His feet. For by one offering He has perfected for all time those who are being sanctified.

What the finished and completed work of Christ shows us is that Christ effectively accomplished all that the Father intended for Him to accomplish with His work of atonement. Because of this, we may conclude that the intended purpose in the mind of God from the very beginning for the atonement of Christ was that Christ would accomplish the work of salvation for a limited group of people.

We have now examined the first two perspectives from which to view the atonement: the end result (that a limited group of people would be saved) and God’s intended purpose (to save that limited group). In my next post, we will begin considering the third perspective of looking at the atonement by focusing on the atonement itself and the different theological views concerning the actual saving effect of the atonement. The first of three theological views that will be discussed is called unlimited atonement.

Concerning the general principle of the possibility of the atonement, it is agreed and understood by all believers that the atonement of Christ had the potential for every single person in history without exception to be saved. The general principle of the atonement is stated in numerous places in the New Testament. For example, John 1:29 declares that Christ is the Lamb of God who takes away the sin of the world. In contrasting the work of Christ with that of Adam, Paul states in Romans 5:18, So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. Paul here clearly states the general principle that Christ’s death has the potential for the salvation of every single person in history.  He also clearly states this in I Timothy 2:4-6 where he writes of God who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time. These verses and others state the general principle of the potential of what the work of Christ might accomplish.

But just as with the Scripture’s teaching about prayer discussed in my previous post, the Bible tells us that this general principle in regard to the atonement is qualified in its application and, because of this, is limited in its actual and accomplished effect. Paul, in fact, does this very thing when, later in I Timothy 4:10, he writes of the living God, who is the Savior of all men, especially of believers. The first part of this statement sets forth the general principle that the living God is the Savior of all men. This general principle is immediately qualified and limited by the words especially believers or specifically believers. While God is potentially the Savior of all men without exception, the actual accomplished effect of this general principle is that He is actually and effectually the Savior only of believers. If we don’t see the difference between the general principle and the actual accomplished effect, we would have to conclude that Paul is, in this very statement, contradicting himself.

This discussion, then, is not about the general principle of the potential of the work of Christ but the specific effect of His death. We are not looking at what is the possibility of the atoning work of Christ but at what His death actually accomplished. We will do this by examining the issue from three different perspectives that will bring the matter into sharper focus. These three perspectives in sequence are as follows:

1. The end result of Christ’s work of atonement.
2. The origin or beginning of Christ’s work of the atonement in the mind and purpose of God.
3. The different views of the actual effect of the atonement itself.

The End Result of Christ’s Work of Atonement

The first perspective from which we will examine the issue of what the atonement of Christ actually and effectually accomplished is to look at the actual end result of the atonement. We can do this by asking two questions. The first question, which may seem to be unnecessary, but lays the foundation for the discussion, is: Does the Bible reveal that the atonement of Christ accomplished the salvation of anyone? In other words, does the Bible reveal that anyone will actually be saved by the atonement of Christ? There are only two answers to this question and they are “yes” or “no.” We know the obvious answer to this question is a resounding “Yes!” The Bible reveals that there are people who are actually saved by the atonement of Christ. This means that Christ’s work of atonement is actually effective in accomplishing the salvation of people.

The second question from the perspective of the end result is: Does the Bible reveal that everyone without exception will be saved or that only a limited group of people will be saved and all the others condemned to hell? Once again, the clear answer to this question is that the Bible reveals that a limited group of people will be saved. From its very beginning in the book of Genesis to the very last book, the Book of Revelation, the Bible reveals that there will be those who will be saved as well as those who will not be saved but will be condemned to hell. Christ spoke of people going to hell more than any other person in the Bible. In many places, He taught that there would be a limited and specific group of people who would be saved. For example, in Matthew 8:11-12 He said, “I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; ¹² but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth.” In the Parable of the Sheep and the Goats in Matthew 25:31-46, He begins by saying, “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. All the nations will be gathered before Him, and He will separate them from one another, as the shepherd separates the sheep from the goat” (Matthew 25:31-32). He concludes the parable speaking first of the goats, “These will go away into eternal punishment, but the righteous into eternal life.” Christ teaches that there will be those who are saved and those will be condemned. The most famous verse in the Bible, John 3:16, states this saying, For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but have everlasting life. Those who do not believe in the Son will perish.

The Bible clearly teaches that the end result of what the atonement accomplished is that only a limited group of people are saved. Because the Bible teaches that not every person is saved, it is self-evident that that the atonement of Christ was not effective in accomplishing the salvation of those who were lost. The inescapable conclusion of looking at the atonement from the perspective of its end result that only a limited group of people are saved is that the atonement of Christ is limited in what it actually accomplished. The atonement of Christ is not effective in accomplishing the salvation of those who go to hell for the obvious reason that they are not saved and go to hell. It is limited to effectively accomplishing the salvation of those who are actually saved.

In my next posts I will continue discussing the final two perspectives: the origin or beginning of Christ’s work of the atonement in the mind and purpose of God and the different views of the actual effect of the atonement itself.

Question posed on Yahoo! Answers by a user who calls himself “A blasphemous spouter of facts”:  

Is this about right, Christians? Christians on this forum like to riled up because nobody understands their religion; well, here’s what I think is a good summary of Christianity, feel free to correct me. It’s the belief that if you claim that a 2000 year-old zombie carpenter is your master and you metaphorically eat his flesh and drink his blood, you will be cleansed of an evil that was instilled in all humans when a talking snake convinced a rib-woman eat fruit from a magical tree. Does that sound about right? I don’t see anything intolerant here. Jesus (if he existed) was [by biblical accounts] a carpenter who lived 2000 years ago. He died and came back to life, so by definition, he was a zombie. Eve was made from a rib and she was convinced by a talking snake to eat fruit from a magical tree.

My answer:

Mr. Spouter,

I enjoyed reading your very brief comical satire of God Almighty’s plan of redemption. I especially note how you point out the technical correctness of labeling the Risen Savior as a zombie. You are clearly a talented thinker and writer. However, I will not pretend that you actually expect to receive an answer that will persuade you to embrace Christianity and the hope that it offers. Nonetheless, I will answer your question and I hope that it will help someone that reads it. 

As I pointed out, you are technically correct that the risen Jesus Christ is a zombie. I’ve never actually thought about it like that before, but I see your point. But think about it… if a man, indeed the Son of God, were killed unjustly by the very people that He came to set free and was later resurrected from the dead by the power and authority of God Himself, is it not worth considering that He did it all for you as he said he did? And if you don’t consider it, where is your hope? 

Yes, the sacrament of communion is a symbol of the body of Christ that was broken and His blood that was shed for the remission of sins. It is not something that Christians take lightly; it is a practice that we administer out of obedience and remembrance. The sacrament of communion does not, as you imply, cleanse any evil instilled by a talking snake or otherwise. It is a sacrament, a very important ritual of all Christians, but it does not make anyone righteous. Only faith in the atoning work of Jesus Christ saves anyone from their sin. 

If anyone reading this would like to speak with me further, please contact me.

We have seen that the atonement of Christ refers to all that is involved in Christ’s work on the cross. He died as a substitute. He shed His blood as a propitiating and cleansing sacrifice so that we would be saved from our sins and be reconciled to God. The next important area in our study of the atonement is concerned with what the atonement of Christ actually and effectually accomplished.

As we do this, it is essential at the beginning that we understand exactly what the discussion is about. In order to do this, we must make the very clear distinction between that which is a general principle and that which is the specific application of that general principle. When we read the whole of Scripture, we see that a specific application of a general principle is often qualified by certain conditions. These conditions are stipulated requirements that must be met and fulfilled before the general principle may be applied and thereby have its accomplished effect. What do these conditions do? They define, direct, and limit:

• how a general principle may be applied, and
• the specific, actual, and accomplished effect of that general principle.

The most fundamental example of this is the promise of God to bless us. Throughout Scripture God promises to bless us, but His promise is always qualified and limited by specific conditions that we must fulfill so that the general principle of His promised blessing may then have its actual and accomplished effect in our lives. The general principle states the possibility of blessing for all, while the specific application and actual accomplished effect of the promised blessing is limited to those fulfilling the conditions that qualify a person to be blessed. Simply stated, the LORD can have the desire to bless us but we will not be blessed because we don’t do what He tells us to do.

Another example of this distinction is seen in the teaching of Scripture about prayer. In John 14:13, Jesus makes a statement of general principle about prayer saying, “Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son.” This is an overarching general principle about the possibility and potential of prayer in the name of Jesus. However, the question must be asked: is this an absolute, unconditional statement about any and all prayers without exception that are offered in the name of Jesus? Or is it that this is a statement of a general principle with other conditions that qualify and limit its application for how it will be realized and accomplished? Is this an unconditional promise without exception about what every single prayer in Jesus’ name accomplishes or are there other conditions stated elsewhere in Scripture that define and limit how this general principle will be realized and accomplished? The answer, of course, is that this promise concerning prayer is not an absolute, unconditional statement, but rather it is a general principle concerning the potential of prayer and that there are many places in Scripture where this general statement is qualified by specific conditions that limit the actual effect of what prayer in Jesus name accomplishes. Two such conditions are stated in the book of James. In James 1:6, he tells us that prayer is to be offered in faith. James goes on to state in verse 7 that the one who does not pray in faith ought not to expect that he will receive anything from the Lord.  A second condition is in 4:3 where, after he states the general principle in 4:2 you have not because you ask not, he qualifies this general principle with the condition that prayer is to be offered with the right motives: You ask and do not receive because you ask with wrong motives so that you may spend it on your pleasures. What we see then, is that in one place of Scripture a general principle may be stated that expresses the potential and possibility of something happening and in another place that general principle is qualified by specific conditions that limit how that general principle will be applied and how it will actually be realized and accomplished.

It is vital for us to understand this distinction between the general principle and the actual, accomplished effect that is qualified and limited by specific conditions. Otherwise, we may become confused and come to erroneous conclusions about what the whole of Scripture teaches. We can see this with the example of Jesus’ teaching concerning the general principle of prayer in His name. If we seize upon the general principle that “whatever you ask in my name” is the absolute and all inclusive truth about what the Bible teaches about prayer, then we would have to conclude that Jesus was a liar. We would conclude this from observing our own experience: each and every prayer offered in Jesus’ name is not answered and, because of this, we must conclude that Jesus was wrong and giving false teaching. Since it is obvious that we could never conclude this, we must rather conclude that Jesus was making a general statement about prayer and that other conditions apply which limit the actual accomplished effect of this promise.

In the same way, as we focus on the specific question of what the atoning work of Christ actually and effectually accomplished, we must be clear about the difference and distinction between the general principle and that which is the specific application of that principle as it is qualified by conditions which limit the actual accomplished effect of that general principle. In other words, in this discussion we will not be looking at the general principle of the potential of the work of Christ but rather the specific and actual effect of His death. We will not be looking at what might be the possibility of the atoning work of Christ but rather at what His death actually accomplished.

While listening to my iPod this morning, Offering by Third Day came on. The message of the song broke my heart and reminded me that I am not my own.

The first words of the song are “Magnificent. Holy. Father.”

I am ordinary. He is not only inordinary and noteworthy, He’s magnificent. He is grandiose. He is unfathomable.

Apart from Him I am unrighteouss, unholy and destitute, but He is devastatingly holy. 

The song goes on to say, “Who am I that You should suffer?”

Indeed, I have no signifigance or merit except that He chose to love me. What is in me that deserves to have a God that would die to cover my filth?

“The only thing that I can give You is the life You gave to me.”

In the end, what do we really have to offer God? What do we own and have title to that is not already His? Our existence is a gift from Him, so the only think we can really give Him is our lives. How we live our lives is either an act of worship or an act of rebellion. There is no middle ground. There is no gray area. God’s standards are the highest. You are either bringing honor to your Father, or you are dishonoring Him.

The Great Commission is stated in the gospel of Matthew as follows, “All authority in heaven and on earth has been given to me. ¹⁹ Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰teaching them to observe all that I have commanded you. And behold,I am with you always, to the end of the age (16: 19-20 It is a commission that is as commonly known as John 3:16. It is a commission that has been given to us, and if we claim to be Christ’s disciples then we must follow his command. It is not optional, but a simple necessity as loving God and one’s neighbor is a necessity. Even more it is quite easy for all Christians to partake in the Great commission, even though some might not think so.

First of all, it is important to note that the Great Commission is for all Christians and not just for the disciples that Christ spoke directly to in the passage. There are a number of reasons for this but the one that seems to leap off the page is that part of the commission is to go into “all nations.” Therefore, it follows that is was simply impossible for the disciples who heard Christ give the commission to go into all nations. The Americas had not even been discovered, Africa, Asia and parts of Europe did not receive the gospel for centuries after the Great Commission was given. The only reason they did hear it was because of later Christians who took up the call of the Great Commission.

It is important to note that while being a missionary is an excellent way of fufilling the call of the Great Commission, it is by far not the only way and not necessarily the most effective way. It is widely agreed upon now by scholars and pastors in the Church that one of the most effective ways to fulfill the Great Commission is not to send missionaries but to support and raise up indigenous leaders in their own countries. Why should we be using $3,000 a month to support one American family to go to a country who will most likely spend 3 years learning the language and culture, come home on furlow, and always have ethnic barriers? When on the other hand we could take that $3,000 and suppport ten or so indigenous leaders who need no time for cultural preperation and are already equipped to practically share the gospel? The answer is clear that indigenous leaders are cheaper and often more effective.

However, there are unreached people groups and places that do not have indegenous leaders to raise up and support. Therefore, people must go forth as missionaries and be the light in the darkness. Someone must go forth and preach the gospel to a dying people who have no knowledge of the truth. Such people are the forerunners who blaze paths in uncharted territories and who should be highly honored for their sacrifice and sense of duty to fulfill Christ’s command.  Whether a missionary to an unreached people or to a reached people, where there are enough people to share the gospel, all missionaries should be honored.

In light of the call of missionaries and indigenous leaders we should not consider ourselves unable to partake of this ministry even if we are not physically going anywhere or partaking in the ministry. There are other ways we can diligently share in the commision. First of all and most importantly we can pray. We can pray diligently for missionaries and those who are laboring for the gospel. We can pray that God would raise up laborers for the harvest. Through such prayers we are partaking in the vision of the Great Commission.

Secondly, we can also give of our resources. In America we are already considered rich to most of the world no matter what our incomes. Therefore, we should tithe diligently and rejoice that our money is going forth to such a great cause. Even further, we can live below our income means and give surplus to help support those actively seeking to fulfill the Great Commission. It is better to give than to receive, and all that we sacrifice for this great call upon our lives will be rewarded more richly in eternity than if we spend our money on the passing pleasures of this world.

Finally, we are called to make disciples of those in our immediate context. It does not mean that all are “evangelist” but all should have a heart to share the gospel in one way or another. All are called to share in the vision of making disciples, and all gifts can be used for this great cause. Each of us is called to partake in the Great Commission, and it is an honor that far exceeds mundane life in the world that can so easily be consumed with our selfish ambitions. It is a calling that is upon all who claim to be Christ’s disciples and one that we can easily partake in.

What is the gospel? Let’s suppose you were given this essay question for your final exam in Gospel 101. What would you say? I hope you wouldn’t say, “Jesus died for me.” Of course, you would fail on principle in this situation since you were asked to answer in essay format and not a single complete sentence. Yet the question remains… was it enough for Jesus to simply die to redeem His flock? If the answer is yes, then why didn’t Emmanuel descend on Good Friday, be crucified, rise on the third day, and ascend back to Heaven? Why on earth did He come as a baby and live among us for thirty-three years before dying?

The answer is that, in and of itself, Christ’s death was insufficient for salvation. What it did do was satisfy God’s justice. This is no small matter; God’s justice is relentlessly demanding. And rightly so; God is, after all, just in the ultimate sense. Satisfying God’s justice was not something we could accomplish on our own, but Christ, through His sinless life, accomplished something else we could never do… earn God’s favor.

Christ’s life was perfect. He upheld every miniscule requirement of the law. This is something, as I’ve said, we could never do. The reason Emmanuel came as a baby was to go through the physical act of accomplishing a truly obedient life. If we are saved through works, then Christ would be the only human to accomplish salvation. And there is the beauty: He did! And He did it on our behalf. We are saved by works, but not our own. We are saved by grace alone, through faith alone, because of Christ alone.

The Bible reveals to us five areas of the overall atoning work of the Lord Jesus Christ. All five areas are vital and essential, with none being greater or more important than the other. Each area of the atonement is effectual to its particular aspect of required need and each specifically accomplished that for which God intended it to accomplish. Those five areas are: Obedience, Sacrifice, Propitiation, Reconciliation, and Redemption.

Redemption

A fifth area of the overall atoning work of Christ is redemption. This area of the atonement of Christ accomplishes a release from an evil, oppressive condition by the payment of a price. Revelation 5:9 speaks of the Lord Jesus And they sang a new song, saying, “Worthy are You … for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation.”

The purpose of redemption is that we might be set free from bondage to serve God and have life in His presence. Merely being set free is not an end in itself but we are set free from bondage for the purpose of worship God, living life under His Lordship and in harmony with Him.  When God redeemed Israel from Egypt, it was not merely to relieve their sufferings so they could do their own thing in the Promised Land. It was so that they would live for God by worshiping, obeying and enjoy Him. When we are set free from our sins by being forgiven, it is not so that we can do our own thing in whatever way we, in our fallen nature may desire until we get to heaven. It is so that we can live in a loving relationship with God under His rule and Lordship doing His will.

Since redemption is setting one free by the payment of a price, what was the ransom price that was paid to set us free from the oppressive situation of our bondage to sin?  It was the blood of Christ.  The shedding of the blood of Christ in His violent and terrible death was the price that was paid. I Peter 1:18-19 states, For you know that it was not with perishable things such a silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect.

Since the blood of Christ was the ransom price to redeem us, to what was that ransom paid? In early Church history, a theory was proposed known as “the Devil Ransom Theory” which stated that Christ paid the ransom price of His blood to the Devil. This theory does not have even the slightest support in Scripture, not simply because it misunderstands the nature of the devil, but more so it fails to understand the reason the atonement was required. The ransom price of redemption was paid to the justice of God because it was God’s righteous justice that required that sin be punished so that it could be atoned.

The Bible reveals that there are four things from which we were redeemed.  These are:

1. The guilt of sin – The guilt of sin is that which brings condemnation from God and makes us deserving, worthy and liable to be punished by Him. The punishment of the one guilty of sin is death. Through Christ’s death we are forgiven of our sin, our debt is paid, our guilt is removed, and we are declared righteous, approved and accepted by God. The result is that there is no condemnation for those who are in Christ (Romans 8:1).
2. The bondage to the corruption of sin – By means of our union with Christ in His death, our corrupted sinful nature is put to death.  The result is that we are set free from sin and can live in obedience to God. Romans 6:6-7 states, Knowing this, that our old man was crucified with Him in order that our body of sin might be done away with, so that we would no longer be slaves to sin, for he who has died is freed from sin.
3. The curse of the Law – The Law demanded perfect obedience and cursed all who did not obey. Galatians 3:10 says, For as many as are of the works of the law are under a curs,; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.” After Christ earned perfect righteousness for us by living in total obedience to the law, He then became a curse for us by hanging on a tree. Galatians 3:13 says, Christ redeemed us from the curse of the law, having become a curse for us – for it is written, “Cursed is everyone who hangs on a tree.” Through Christ’s death on the tree we have been set free from the curse of the Law. 
4. Satanic Powers – The Bible tells us that the angelic powers and principalities were originally created for man’s welfare. But having fallen into sin and becoming servants of Satan, they oppress and destroy man.  Satanic powers work to destroy freedom, life, truth, peace, health and anything that is good. They attack people spiritually mentally, physically and socially.  They work through other people, governments and political orders, the economy, education, the environment and whatever means to destroy and bring death. Hebrews 2:14-15 states, Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is the devil, and might free those who through fear of death were subject to slavery all their lives. And I John 3:8 states, The reason the Son of God appeared was to destroy the devil’s work.

The Bible reveals to us five areas of the overall atoning work of the Lord Jesus Christ. All five areas are vital and essential, with none being greater or more important than the other. Each area of the atonement is effectual to its particular aspect of required need and each specifically accomplished that for which God intended it to accomplish. Those five areas are: Obedience, Sacrifice, Propitiation, Reconciliation, and Redemption.

A fourth area of the overall atoning work of Christ is reconciliation. The result of the expiation of guilt and the propitiation of God’s wrath is reconciliation of the relationship between God and those saved by Christ’s atonement. This aspect of the atonement of Christ is spoken of in Romans 5:10, For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. II Corinthians 5:18-19 also states, Now all these things are from God, Who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them.

This area of the atonement of Christ accomplishes the change of relationship between God and sinners from one of a state of hostility to peace. Man was created to live in a loving personal relationship with God. Such a relationship is the essence of what the Bible calls “life.” Just as a tree has life by its vital union and relationship with its roots, so human beings were created to live in vital union and relationship with God. The severing of this relationship as a result of sin is “death” which is separation from God. Because of the fall of man into sin, the relationship between God and man was changed to one a state of hostilities toward each other. The Bible says that fallen human nature is hostile toward God (Romans 8: 7). And, as we have seen, God has wrath toward man because of sin. But through atoning death of Christ, this relationship is reconciled with all who trust in Christ. Instead of being under the wrath of God, the forgiven and cleansed sinner is has peace with God. As Romans 5:1 says, we have peace with God through Jesus Christ.

There are five important things about reconciliation for us to know. These are:

1. Reconciliation with God is based totally and only on what God has done for us in Christ – We had nothing to do making possible reconciliation with God.  It was totally His idea and His initiative. Human beings are by nature in rebellion against God and run away from God. Romans 3:11 states, No one seeks God.  Jesus said in John 6:44, “No one can come to me unless the Father who sent me draws Him.” There is no such thing as a human being seeking God to find God based exclusively on his own initiative and desire. Left to ourselves, everyone would reject God. The person who finds himself seeking God is doing so only because God has first sought him and is drawing him. God is the One who initiates reconciliation. And the only basis on which a holy righteous God can come and personally seek us is the completed work of Jesus Christ on the cross.  We have done nothing to make it possible and we can add nothing to make it possible.
2. It was a historical reality before it becomes a personal reality – Reconciliation is based on what Christ did for us in history in order to expiate our guilt and propitiate God’s wrath against us. The completed result of Christ’s death for us is then made personal applied to our lives by the gracious work of the Holy Spirit.  Whether one subjectively feel reconciled or not, the basis of our reconciliation is upon what Christ objectively did for us in history. This is a completed fact that then becomes a personal reality to us through saving faith in Christ.
3. It is God’s attitude that is changed first – Before we are reconciled with God, He is our enemy. Romans 5:10 says, While we were enemies we were reconciled to God through the death of His Son (See also Isaiah 63:10).  On the basis of Christ’s death, God’s attitude toward the sinner who believes in Christ is changed because He is reconciled to the sinner through Christ.
4. Our reconciliation with God affects our relationships with all of God’s children – Because we have received grace, forgiveness and unconditional acceptance from God, we can and are to do the same to all God’s children. Romans 15:7 says, Accept one another, then, just as Christ accepted you, in order to bring praise to God.  Ephesians 4:32 says, Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.  I John 5:19 says, We love because He first loved us.  Jesus said, “Love one another as I have loved you” (John 13:34). Our experience of the reality of reconciliation with God will cause us to seek peace and reconciliation with all of God’s children whether in our marriages, our church, or different denominations.  The Bible is very clear when it says the person who does not love does not know God. I John 4:7-8 states, Beloved, let us love one another for love is from God, and everyone who loves is born o God and knows God. The one who does not love does not know God for God is love
5. The reconciliation of Christ has a cosmic impact – Speaking of the effects of Christ’s death, Colossians 1:20 says God was pleased to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through His blood shed on the cross. The structures and relationships of all things that became alienated from God by the fall of Adam and take over of Satan will one day be completely become right with God.

The Bible reveals to us five areas of the overall atoning work of the Lord Jesus Christ. All five areas are vital and essential, with none being greater or more important than the other. Each area of the atonement is effectual to its particular aspect of required need and each specifically accomplished that for which God intended it to accomplish. Those five areas are: Obedience, Sacrifice, Propitiation, Reconciliation, and Redemption.

The third area of the overall atoning work of Christ is propitiation. As we have seen it is used in Romans 3:23 which speaks of Christ whom God displayed publicly as a propitiation in His blood. This word is also used in three other verse in the New Testament. Hebrews 2:17 states, Therefore, He had to be made like His brethren in all things, so that He might become merciful and faithful high priest in the things pertaining to God, and to make propitiation for the sins of the people.  I John 2:2 says, He Himself is the propitiation for our sins, and not for ours only, but also for those of the whole world.  And I John 4:10 says, In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

This area of Christ’s work of atonement as a propitiation for sins accomplishes the satisfaction of God’s just wrath so as to turn away His wrath from a sinner. Isaiah 53:11 states, As a result of the anguish of his soul, He will see it and be satisfied. The reason this aspect of the atonement of Christ is so vital for us is that God’s wrath against our sin is the greatest danger and problem that anyone faces in all of life and existence. The Scriptures declare the reality of the wrath of God saying, It is written, “Vengeance is Mine, I will repay,” says the Lord (Romans 12:19). Romans 1:18 speaks of the wrath of God as being a present reality: The wrath of God is being revealed from heaven against all the godlessness and wickedness of man who suppress the truth in wickedness. Romans 2:8 tells us that God’s future judgment upon all who sin is wrath and anger.  Ephesians 2:3 says that every single person born into this world is by nature an object of God’s wrath. Wrath is the permanent attitude of God against sin, for the Bible reveals that hell is eternal.

Propitiation fundamentally deals with God’s personal disposition of wrath against us because of our sins.  The Lord is righteously angry at us because of our sin, but by the death of Christ His attitude toward us is changed. His righteous vengeance, wrath and anger against sin was satisfied by the punishment of our sins in Christ.

From this, then, we can see two things that the cross gives demonstration of:

1. God’s hatred of sin – The Bible says, The fear of the Lord is to hate evil (Proverbs 8:13). This is because God hates evil and sin is the root of all evil. The horror of the cross displayed God’s pure and righteous hatred of sin. The terror, dread and agony that Christ suffered on the cross was caused by Him bearing the full force of God’s utter hatred of sin. Christ’s cry, “My God, why have you forsaken me?” was the foremost expression of His experience of God’s righteous displeasure against sin.
2. The just penalty of sin – The wages, payment and penalty of sin is death (Romans 6:23). Christ died for our sins (I Corinthians 15:3). As our substitute, He received in Himself the just penalty of capital punishment for the capital crime of sin against God. Once we understand God’s hatred of sin and just wrath against it and then see that Christ voluntarily took our place to bear the full punishment of the just wrath of God, we then will understand and appreciate the love and grace of God.

It is important that we emphasize this because without a proper understanding of God’s just wrath against sin that which will become meaningless is God’s love.  To illustrate this, think of a young man who says to his sweetheart, “I love you so much, and I will show you how much I love you. I am going to throw myself in front of a speeding train and kill myself for you.”  That would not be love. That would not even be sentimentality. It would be stupidity, a complete waste of life and love, and would most of all be an act without just purpose or reason.  But, other the other hand, if this young man’s sweetheart had fallen on the railroad tracks where a speeding train was coming and about to kill her and the only way she could be saved was for him to die rescuing her life, giving up his life for her life, and he did that very thing, that would be love.  That young man would have saved his sweetheart by laying down his life for her. In a similar way Christ died to save us from the eternal death of God’s holy and just wrath against us for our sins. If there is no wrath of God for us to be saved from, Christ’s death was an utterly foolish act and a complete waste. There would have been no reason from Him to die. But because the just wrath of God against sin is a dreadful reality, we see how great God’s love for us really is in that Christ died for us bearing the full punishment of God’s wrath against our sins in Himself.  On the cross, the Lord Jesus bore the full wrath of God against our all of our sins to propitiate the just anger of God.