Atonement is whose problem[1]?
The primary reason the atonement is God’s problem is because of who God is. It is the very nature of God that makes sin heinous. God set the standard, “be holy because I am holy,” (1 Peter 1:16)[2]. Sin is not measured quantitatively or even by the act of sin itself. Sin is wretched because God’s nature that demands perfection. Sin is an affront to God. God set the bar or standard that we cannot achieve on our own. The expectation of righteousness is perfection[3].
God’s justice demands punishment for unrighteousness. People through out the ages have pondered, “Did God have to send Jesus to the cross? Was there another way?” The answer is, “No.” Romans 8:32[4] states that He did not spare his own son but gave him up. The truth behind this statement is this; if God could have spared His only Son, he would have. This speaks to the seriousness of sin, the holiness of God, and God’s justice.
One may be tempted to ask, “What about mercy? Could not mercy substitute for just punishment?” The answer again is, “No.” God’s whole nature has been affronted by our sin. All of who God is must be satisfied.
Luke 24:26[5] asks, “Was it not necessary?” The necessity is clear; the punishment must be fulfilled, because if God overlooks sin, then God is not to be taken seriously. From the beginning it was God who provide reconciliation. Jesus’ death on a cross was the only way for God’s wrath to be placated[6]. For only a human could represent humanity and only God is righteous and able to be an effective substitute.
By nature all humans are children of wrath. All fall short of the glory of God. There is no one righteous, not one (Romans 1-3). Sin against the Holy God is what separates humans from God and it is impossible for a human to reconcile himself to God. Therefore, God had to be the active participate in reconciling humans to Himself (2 Corinthians 5). Although it is not as obvious in the English translations, it is extremely important to realize that humans are passive in this process. God does the reconciling; man is a passive participant. The objective view of the atonement holds that no amount of human sorrow or word by a human can atone for sin and that the atonement is solely achieved by God. For this reason, only God is due praise and glory!
[1] This essay is a compilation of lecture notes given by Dr. David Hogg, SEBTS and supplement references as so marked.
[2] But as he who hath called you, etc., v. 15, 16. Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us,—from his command, it is written,—and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian’s life, and by this rule we are commanded to be holy every way. (4.) The Old-Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians. Matthew Henry, Matthew Henry's Commentary on the Whole Bible : Complete and Unabridged in One Volume (Peabody: Hendrickson, 1996, c1991), 1 Peter 1:13.
[3] Suggestion for further study in regard to personal holiness is Holiness, by J.C. Ryle.
[4] 8:31-32. It is astounding to realize that God’s plan of salvation for people is a program that reaches from eternity past to eternity future which God will carry out perfectly. Recognizing this, Paul asked and answered (in vv. 31-39) seven questions to drive home the truth that a believer’s eternal salvation is completely secure in God’s hands. The first question is general, What, then, shall we say in response to this? (cf. 4:1; 6:1; 9:14, 30) The obvious response to 8:28-30 would be to say “Hallelujah,” or to stand in open-mouthed amazement.
This leads to a series of six more specific questions. The first is, If God is for us, who can be against us? Obviously, Satan and his demonic hosts are against believers (cf. Eph. 6:11-13; 1 Peter 5:8), but they cannot ultimately prevail and triumph over believers. God is the self-existent One and the sovereign Creator and, since He is for believers, no one can oppose believers successfully. He is for believers to the extent that He . . . did not spare His own Son, but gave Him up for us all. The word “spare” (epheisato, from pheidomai) is the same word used in the Septuagint in Genesis 22:12 where the NIV translates it “withheld.” God said to Abraham, “You have not withheld your son.” Then God directed Abraham to spare Isaac and to offer a ram as a substitute (Gen. 22:2-14), whereas God offered His own Son as the Sacrifice for sin (John 1:29). In view of this supreme act of God’s grace, How will He not also, along with Him, graciously give us all things? Since God gave the greatest Sacrifice of all, His own Son, He will certainly not hesitate to give believers all other things pertaining to and leading to their ultimate sanctification (cf. 2 Peter 1:3). John F. Walvoord, Roy B. Zuck and Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 2:474.
[5] That was the problem with most of the Jews in that day: they saw Messiah as a conquering Redeemer, but they did not see Him as a Suffering Servant. As they read the Old Testament, they saw the glory but not the suffering, the crown but not the cross. Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 24:13.
[6] Reconciliation of the warring parties is needed, but this can occur only if God’s wrath is somehow absorbed and quenched and man’s anti-God heart, which motivates his anti-God life, is somehow changed. In mercy, God the angry Judge sent his Son into the world to bring about the needed reconciliation. It was not that the kindly Son acted to placate his harsh Father; the initiative was the Father’s own. In Calvin’s words, “in an inconceivable way he loved us even when he hated us,” and his gift to us of the Son as our sin bearer was the fruit of that love (John 3:14-16;
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