[1] Christ: Death, Resurrection and Atonement

[13] Christ: Death, Resurrection and Atonement

45. How does the death of Christ affect us?

a. Christ died under a judicial sentence and was counted with the transgressors (Isa 53:12). By suffering the Roman punishment of crucifixion, He died an accursed death, bearing the curse for us (Dt 21:23; Gal 3:13). With this, He completed the work of atonement.

b. Definition of atonement:

Atonement is the act of reconciliation (making "at-one") that Jesus as mediator effected by His death for the redemption of humanity, satisfactorily repairing the breach between God and humanity caused by sin.

c. Necessity of atonement:

Because of sin, man is separated from God. The relationship between God and man is symbolized by a deep chasm separting the two sides. God would like to build a bridge across the chasm. But it is against the nature of a holy God to accept sinners. To satisfy divine justice, God sent His only Son to sacrifice for us (1Jn 4:10; Jn 3:16). Through Jesus’ death, atonement is possible. Thus, atonement is like the building of the bridge across the chasm reconnecting God and man.

d. Nature of atonement:

The atonement is described in the Bible as vicarious or substitutional. It is described as the "Penal substitution theory" (held by Luther and Calvin).
Vacarious means taking place of another. Christ died "for us", "on our behalf", or "in our stead" (Mk 10:45; Ro 8:32; Gal 3:13; Eph 5:2; 1Th 5:9).
Christ absorbed the punishment (penalty) of God’s curse on sin in place of the sinner. God is satisfied and is reconciled to man. Just like the sacrifices in the OT, the sacrifice of Jesus is an expiatory offering to turn aside the wrath of an angry God.

e. Characteristics: (1) Sacrificial: the sacrificial act by which a covenant was ratified between God and a New Israel, just as the old covenant was ratified in the blood of the sacrificial animals on Sinai (Ex 24:8); Christ is decribed as the Lamb of God (Jn 1:29), or the Passover Lamb (1Co 5:7)

(2) Universal: available to all humanity

(3) Triumphal: proclaims Christ’s victory over the evil spiritual powers in the cosmos (1Co 15:24-25; Col 2:15)

f. Mistaken theories of atonement:

(1) Ransom theory or Payment to Satan theory: Christ redeemed man with His blood and exchanged His soul for our souls. He gave His life to Satan as a ransom for those who were in bondage to Satan. (held by some Church Fathers such as Origen, Augustine)

(2) Satisfaction theory: Obedience is the honour man owes to God, and disobedience detracts from God what belongs to Him and it brings Him dishonour. The sinner owes to God a restoration of obedience as well as a satisfaction or reparation for his disobedience. Christ’s life is sinless; He owes God nothing and the righteousness of His life outweighs the evil of all sin. The obedience of His life has merit to offer to God’s honour to make amends for the dishonour perpetrated by man. God’s honour is restored by Jesus’ obedience, not by Jesus’ suffering. (held by Anselm)

(3) Moral influence theory: The work of Christ’s suffering and death reveals God’s love for the unworthy in such a way as to inspire a response of gratitude and bring the sinner back to obedience to God. The work of Christ thus inspires moral renewal of man as a result of feeling grateful. (held by Abelard, Ritschl, Bushnell)

(4) Governmental theory: Justice is the need for orderly government and constitutional justice in a moral universe. Sin is an offense against public order and punishment involves only the restoration of order, not retributive compensation for injury. Punishment serves a deterrent purpose in a moral government. Christ voluntarily accepts the punishment deserved by all, and God’s hatred of sin is vindicated by the example of Christ’s suffering, with the result that individual sinners will be deterred from evil by this exhibition of God’s wrath. Thus the moral influence of fear serves to maintain order. (held by Grotius)
g. Christ descent into Hades:

Christ was described as descending into Hades after death. It is a figurative expression to denote that (1) He suffered the pangs of hell in the garden and on the cross, and (2) He entered the deepest humiliation of the state of death (Ps 16:8-10). However, some believe that He went down to hell to preach and to celebrate His victory over the powers of darkness (1Pe 3:19; Eph 4:9).

46. Why is Christ’s resurrection important in our salvation? What is His resurrected body like?

a. Importance of Christ’s resurrection:

It assures victory over sin and death: penalty paid, death conquered, redemption completed.
It is a declaration of the Father that Christ met all the requirements of the Law (Php 2:9).
It symbolizes what would happen to believers: justification, regeneration, and final resurrection (ultimate full salvation) (Php 3:21; Ro 6:4,5,9; 1Co 6:14; 15:20-22)
It was the cause of our justification, regeneration, and resurrection (Ro 4:25; 5:10; Php 3:10; 1Pe 1:3)
It constitutes our hope for the future.

b. Body of Jesus after resurrection:

Similarities to the earthly body: (1) similar physical traits, perhaps the voice, recognized by the disciples (Jn 21:7) and Mary Magdalene (Jn 20:16); (2) with a physical presence: can be touched, has bone and flesh (Mt 28:9, Lk 24:39), can eat (Lk 24:41-43); can breathe (Jn 20:22)
Differences from the earthly body: (1) appearance not entirely the same (Jn 21:12); (2) not restricted by time and space: enter freely into locked places (Lk 24:36, Jn 20:19); appear and disappear suddenly (Lk 24:31,36); (3) incorruptible (1Co 15:42), powerful (1Co 15:43), glorious (Rev 1:12-16)
It is possible that our resurrected body in end times will be similar.

c. Ascension of Jesus:

a visible ascent of Christ from earth to heaven (Lk 24:50-53; Ac 1:6-11; Eph 1:20; 4:8-10; 1Ti 3:16)
significance: (1) Jesus began His work as intercessor at the throne (Ro 8:34; Heb 4:14), (2) He will prepare a place for us (Jn 14:1-3), (3) His ascension is the assurance that we have a place in heaven (Eph 2:6; Jn 17:24).

47. How can we summarize the work of Christ?

Christ has a threefold work as a prophet, a priest, and a king.

a. Prophet (Dt 18:15; Lk 13:33)

Christ represents God by bringing a message from the Father (Jn 8:26-28; 12:49-50; 14:10,24), foretelling future things (Mt 24:3-35; Lk 19:41-44), and speaking with authority.

b. Priest (Ps 110:4; Zec 6:13; Isa 53)

Christ represents man before God by interceding for man (Heb 5:1-3; 7:25; 1Jn 2:1-2; Ro 8:34).
Christ offers a unique sacrifice of Himself (Eph 5:2; Heb 9:11-15,24-28; 10:11-14,19-22; 12:24; 13:11-12).

c. King (Mt 28:18; Rev 19:16)

Christ has a spiritual kingship as the head of the Church (Eph 5:23,30; Col 1:18; 2:19) and the foundation of unity among all believers.
Christ is also the King of the universe (Mt 28:18; 1Co 15:27; Eph 1:20-22).