The SBJT Forum: The under Fire Editor’s Note: Readers should be aware of the forum’s format. D. A. Carson, Thomas R. Schreiner, Bruce A. Ware, and James Hamilton have been asked specifi c questions to which they have provided written responses. These writers are not responding to one another. The journal’s goal for the Forum is to provide signifi cant thinkers’ views on topics of interest without requiring lengthy articles from these heavily-committed individuals. Their answers are presented in an order that hopefully makes the forum read as much like a unifi ed presentation as possible.

SBJT: What are some of the reasons why to wrestle with the fact that from the the doctrine of is beginning, is an offense against God. again coming under attack? God himself pronounces the sentence D. A. Carson: A book could usefully be of death (Genesis 2-3). This is scarcely written on this subject. To keep things surprising, since God is the source of brief, I shall list a handful of develop- all life, so if his image-bearers spit in his ments that have contributed to this sad face and insist on going their own way state of affairs.1 and becoming their own gods, they cut (1) In recent years it has become popu- themselves off from their Maker, from lar to sketch the ’s story-line some- the One who gives life. What is there, thing like this: Ever since the fall, God has then, but death? Moreover, when we sin been active to reverse the effects of sin. He in any way, God himself is invariably the takes action to limit sin’s damage; he calls most offended party (Psalm 51). The God out a new nation, the Israelites, to mediate the Bible portrays as resolved to intervene his teaching and his grace to others; he and save is also the God portrayed as promises that one day he will come as the full of wrath because of our sustained promised Davidic king to overthrow sin idolatry. As much as he intervenes to save and death and all their wretched effects. us, he stands over against us as Judge, an D. A. Carson is Research Professor This is what does: he conquers offended Judge with fearsome jealousy. of New Testament at Evangelical death, inaugurates the kingdom of righ- Nor is this a matter of Old Testament Divinity School in Deerfi eld, Illinois. He teousness, and calls his followers to live alone. When Jesus announced is the author of numerous commentar- out that righteousness now in prospect of the imminence of the dawning of the ies and monographs, and is one of this the consummation still to come. kingdom, like he cried, country’s foremost New Testament Much of this description of the Bible’s “Repent, for the kingdom of heaven is scholars. Among his many books are story-line, of course, is true. Yet it is so near” (Matt 4:17; cf. Mark 1:15). Repen- The Gagging of God: Con- painfully reductionistic that it introduces tance is necessary, because the coming of fronts Pluralism (Zondervan, 1986), a major distortion. It collapses human the King promises judgment as well as Becoming Conversant with the Emerg- rebellion, God’s wrath, and assorted blessing. The sermon on the mount, which ing Church (Zondervan, 2005), and How disasters into one construct, namely, the encourages Jesus’ disciples to turn the Long O Lord: Refl ections on Suffering degradation of human life, while deper- other cheek, repeatedly warns them to fl ee and (2nd ed.; Baker, 2006). sonalizing the wrath of God. It thus fails the condemnation of the gehenna of fi re. 104 The sermon warns the hearers not to fol- set a day “when he will judge the world low the broad road that leads to destruc- with justice”—and his appointed judge tion, and pictures Jesus pronouncing fi nal is Jesus, whose authoritative status is judgment with the words, “I never knew established by his resurrection from the you. Away from me, you evildoers!” (7:23). dead. When Felix invites the apostle to The parables are replete with warnings of speak “about faith in Christ Jesus” (Acts fi nal judgment; a signifi cant percentage 24:24), Paul, we are told, discourses “on of them demonstrate the essential divi- righteousness, self-control and the judg- siveness of the dawning of the kingdom. ment to come” (24:15): apparently such Images of hell—outer darkness, furnace themes are an irreducible part of faithful of fi re, weeping and gnashing of teeth, gospel preaching. Small wonder, then, undying worms, eternal fire—are too that Felix was terrifi ed (24:25). The Letter ghastly to contemplate long. After Jesus’ to the Romans, which many rightly take resurrection, when Peter preaches on the to be, at very least, a core summary of the day of Pentecost, he aims to convince apostle’s understanding of the gospel, his hearers that Jesus is the promised fi nds Paul insisting that judgment takes Messiah, that his death and resurrection place “on the day when God will judge are the fulfi llment of Scripture, and that men’s secrets through Jesus Christ, as my God “has made this Jesus, whom you gospel declares” (Rom 2:16). Writing to the crucifi ed [he tells them], both Lord and Thessalonians, Paul reminds us that Jesus Christ” (Acts 2:36). That is every bit as “rescues us from the coming wrath” (1 much threat as promise: the hearers are Thess 1:10). This Jesus will be “revealed “cut to the heart” and cry, “What shall from heaven in blazing fi re with his pow- we do?” (2:37). That is what elicits Peter’s erful angels. He will punish those who do “Repent and believe” (3:38). When Peter not know God and do not obey the gospel preaches to Cornelius and his household, of our Lord Jesus. They will be punished the climax of his moving address is that with everlasting destruction and shut out in fulfi llment of Scripture God appointed from the presence of the Lord and from Jesus “as judge of the living and the the majesty of his power on the day he dead”—and thus not of Jews only. Those comes to be glorifi ed in his holy people who believe in him receive “forgiveness and to be marveled at among all those of through his name”: transparently, who have believed” (2 Thess 1:7-10). We that is what is essential if we are to face await “a Savior from [heaven], the Lord the judge and emerge unscathed. When Jesus Christ”—and what this Savior saves he preaches to the Athenian pagan intel- us from (the context of Phil 3:19-20 shows) lectuals, Paul, as we all know, fills in is the destiny of destruction. “Like the some of the great truths that constitute rest, we were by nature objects of wrath” the matrix in which alone Jesus makes (Eph 2:3), for we gratifi ed “the cravings of sense: monotheism, creation, who human our sinful nature . . . following its desires beings are, God’s aseity and providential and thoughts” (2:3)—but now we have sovereignty, the wretchedness and dan- been saved by grace through faith, created ger of idolatry. Before he is interrupted, in Christ Jesus to do good works (Eph 2:8- however, Paul gets to the place in his 10). This grace thus saves us both from argument where he insists that God has sins and from their otherwise inevitable 105 result, the wrath to come. Jesus himself it must rightly set aside God’s sentence, it is our peace (Ephesians 2; Acts 10:36). must rightly set aside God’s wrath, or it “The wrath of God is being revealed achieves nothing. from heaven against all the godlessness (2) Some popular slogans that have and wickedness of human beings who been deployed to belittle the doctrine of suppress the truth by their wickedness” penal substitution betray painful mis- (Rom 1:18). But God presented Christ as conceptions of what the Bible says about a propitiation in his blood” (3:25), and our Triune God. The best known of these now “we have peace with God through appalling slogans, of course, is that penal our Lord Jesus Christ, through whom we substitution is a form of “cosmic child have gained access by faith into this grace abuse.” This conjures up a wretched pic- in which we now stand” (5:1-2). ture of a vengeful God taking it out on Time and space fail to allow refl ection his Son, who had no choice in the matter. on how the sacrifi ce of Christ in the Let- Instead of invoking the Triune God of ter to the Hebrews is what alone enables the Bible, this image implicitly pictures us to escape the terror of those who fall interactions between two separable Gods, into the hands of the living God, who is a the Father and the Son. But this is a pain- consuming fi re, or on how the Apocalypse ful caricature of what the Bible actually presents the Lamb as the slaughtered sac- says. In fact, I do not know of any serious rifi ce, even while warning of the danger of treatment of the doctrine of penal substi- falling under the wrath of the Lamb. tution, undertaken by orthodox believers, This nexus of themes—God, sin, wrath, that does not carefully avoid falling into death, judgment—is what stands behind such traps. the simple words of, say, 1 Cor 15:3: as a Consider Rom 5:8: “But God demon- matter of fi rst importance, Paul tells us, strates his own love for us in this: While “Christ died for our sins.” Parallel texts we were still sinners Christ died for us.” instantly leap to mind: “[Christ] was This verse is coherent only if Christ himself delivered over to death for our sins, and is God. The cross is not Christ’s idea alone, was raised to life for our justifi cation” conjured up to satisfy his bad-tempered (Rom 4:25). “Christ died for the ungodly” Father. The Triune God, our Creator and (Rom 5:6). The Lord Jesus Christ “gave our Judge, could have, in perfect justice, himself for our sins, to rescue us from consigned us all to the pit. Instead, the the present evil age” (Gal 1:4). “Christ Father so loved us as to send his Son, him- died for sins once for all, the righteous self God, to bear our sins in his own body for the unrighteous, to bring you to on the tree. Moreover, the Bible speaks of God” (1 Pet 3:18). Or, as Paul puts it in 1 this mission not only in its bearing on us Cor 15:2, “By this gospel you are saved.” lost sinners, but also in its refl ection of To be saved from our sins is to be saved inner-Trinitarian commitments: by this not only from their chaining power but mission the Father determines that all from their consequences—and the con- will honor the Son, even as they honor the sequences are profoundly bound up with Father (see John 5:16-30): where does this God’s solemn sentence, with God’s holy insistence fi t into crass language about wrath. Once you see this, you cannot fail cosmic child abuse? to see that whatever else the cross does, (3) In recent years there has been a 106 lot of chatter about various “models” of penal substitution is found in a few texts, the atonement that have appeared in the not least Rom 8:3. But this work expends history of the church: the penal substitu- no effort to show how these two views tion model, the Christus Victor model, of the atonement should be integrated. the exemplary model, and so forth. The In other words, the work in question impression is frequently given that today’s denigrates penal substitution as a sort of Christians are free to pick and choose minor voice, puffs the preferred “model” among these so-called “models.” But of Christus Victor, and attempts no integra- for any Christian committed to the fi nal tion. But I think it can be shown (though authority of Scripture, this approach is it would take a very long chapter to do it) methodologically fl awed. It allows histori- that if one begins with the centrality of cal theology to trump Scripture. Surely penal substitution, which is, as we have the right question to ask is this: Which, seen, grounded on a deep understanding if any, of these so-called “models” is of how sin is an offense against God, it is exegetically warranted by the Bible itself? very easy to see how all the other so-called For instance, are there passages in which “models” of the atonement are related to biblical writers insist that Christ in his it. The way Christ triumphs over sin and death triumphed over the powers of dark- death is by becoming a curse for us, by sat- ness? Are there passages in which Christ’s isfying the just demands of his heavenly self-sacrifi ce becomes a moral model for Father, thereby silencing the accuser, and his followers? Are there passages in which rising in triumph in resurrection splendor Christ’s death is said to be a propitiation because sin has done its worst and been for our sins, i.e., a sacrifi ce that turns away defeated by the One who bore its penalty. the wrath of God? If the answer is “Yes” Moreover, in the light of such immeasur- to these three options—and there are able love, there are inevitably exemplary still more options I have not mentioned moral commitments that Christ’s follow- here—then choosing only one of them ers must undertake. In other words, it is is being unfaithful to Scripture, for it is easy to show how various biblical empha- too limiting. Christians are not at liberty ses regarding the atonement cohere if one to pick and choose which of the Bible’s begins with penal substitution. It is very teachings are to be treasured. diffi cult to establish the coherence if one (4) There is another question that must begins anywhere else. be asked when people talk about “models” (5) At least some of the current work on of the atonement. Assuming we can show the atonement that is proving so scathing that several of them are warranted by of penal substitution refl ects discourag- Scripture itself, the question to ask is this: ing ignorance of earlier theological study How, then, do these “models” cohere? Are and reflection. Few interact any more they merely discrete pearls on a string? Or with standard works by J. I. Packer, John is there logic and intelligibility to them, Stott, and others—let alone classic works established by Scripture itself? produced by earlier generations. But a One recent work that loves to empha- new generation is rising, forcing readers size the Christus Victor “model”—Christ to take note that historic Christian con- by his death is victor over sin and death— fessionalism will not roll over and play somewhat begrudgingly concedes that dead. I heartily commend the recent book 107 by Steve Jeffery, Mike Ovey, and Andrew sinners, sent his Son to propitiate his anger Sach, Pierced for Our Transgressions: Redis- against sin. In doing so is God guilty of covering the Glory of Penal Substitution divine child-abuse, so that he requires his (InterVarsity, 2007) Son to suffer? What human Father would 1 This essay is also available in digital do such a thing? Once again, however, form at http://www.thegospelcoalition. we are in great danger of reductionism, org. and all too easily fall into the mistake of creating a God in our image. Further, we SBJT: How should we respond to some must recall that the Son is not forced or criticisms of the doctrine of penal sub- compelled by the Father to die for the sins stitution today? of the world. He gladly does the will of Thomas R. Schreiner: The apostle Paul the Father, as the Gospel of John teaches proclaimed the scandal of the cross, and repeatedly. He gave his life on his own nowhere is that scandal more evident than authority and by virtue of his own will in the opposition we see to penal substi- (John 10:18). As Paul says, “Christ loved tution today. Joel Green and Mark Baker me and gave himself for me” (Gal 2:20). say that penal substitution is part of the It scarcely does justice to the biblical evi- message of the cross, but they nowhere dence to suggest that he was forced by the commend the doctrine in their book and Father to suffer! Moreover, it is certainly a instead they consistently criticize it.1 Some strange and completely unbiblical Trini- allege that penal substitution cannot be tarianism that would somehow suggest biblical since a loving Jesus appeases an that the Father sadistically and gleefully angry Father. But no credible or schol- sent his Son to suffer. Clearly, the point arly defender of penal substitution (PS of the biblical witness is that the Father’s Thomas R. Schreiner is James henceforth) teaches such a theology. In love is so stupendous that he would even Buchanan Harrison professor of New popular circles and in some illustrations send his own Son to suffer for our sake Testament and the Associate Dean the doctrine is occasionally explained in and our salvation. for Scripture and Interpretation at The such a way, and in such cases an impor- These distorted presentations of PS Southern Baptist Theological Seminary. tant strand of the biblical evidence is left raise an important issue. If we read the He has written Romans (Baker, 1998) out. The scriptures do teach, after all, that scriptures suspiciously, we can distort its in the Baker Exegetical Commentary on God’s wrath and judgment is directed teaching and present it in a negative light. the New Testament and 1 and 2 Peter against sin (Rom 1:18; 2:5), and that Christ As believers, however, we are to read the and Jude (Broadman & Holman, 2003) took our sin upon himself and bore the scriptures humbly and with receptive in the New American Commentary Father’s wrath (Rom 3:25-26). But the hearts, so that we let the scriptures shape Series. He is also the author of Paul, scriptures also teach that the Father him- and form our worldview. We realize that Apostle of God’s Glory in Christ: A self sent the Son to die for sinners because we are prone to reductionism and partial Pauline Theology (InterVarsity, 2001) of his great love for us (Rom 5:8). explanations, and so we must pay heed to and co-author (with A. B. Caneday) We must beware of one dimensional the entirety of the biblical witness. Some of The Race Set Before Us: A Biblical and simplistic portrayals of God. It is all of those who disparage PS, however, seem Theology of Perseverance and Assur- too easy to think that if God’s wrath is to be prejudiced against it from the out- ance (InterVarsity, 2001). In addition, appeased in Christ’s death, then God’s set. I have seen the doctrine described as Dr. Schreiner serves as the preaching love cannot be part of what occurs. The “grotesque” and “primitive” and “venge- pastor of Clifton Baptist Church in scriptures, however, portray a more com- ful.” Such responses indicate either a very Louisville, Kentucky. plex picture. God, out of his great love for inadequate grasp of scripture, or hearts 108 that are resisting God’s self-revelation. following Christ’s moral life; it is a gift Sometimes it is said that those of us who received on the basis of Christ’s atoning support PS ignore other dimensions of the death. Even in 1 Pet 2:21-25, where Christ atonement, for Christ is also presented is highlighted as an example, Peter high- as our example in his suffering, and the lights the uniqueness of Christ’s sacrifi ce. scriptures also teach that he defeated the “He himself bore our own sins in his body devil and demonic powers. Those of us on the tree” (1 Pet 2:24). who support PS need to be reminded Second, it is also gloriously true that that the atonement is not exhausted by Christ in his death triumphed over a single theme. Still, I have never read a and demons, and this truth has led more single defender of PS who thinks that the and more scholars to think that Christus atonement is only about PS. What we do Victor is the major theme of the atonement. argue, however, is that the PS is the heart But why is it that Satan and demons rule of the atonement—that it is fundamental over human beings? Clearly, the scrip- to what happened in our salvation. We can tures teach that they reign over us because see this clearly when we think of Christ of our sin. We are not merely victims of functioning as an example on the cross or demonic powers. We have given ourselves his defeat over demonic powers. willingly and gladly to sin. The power First, let’s think about Christ function- of demons is broken when we receive ing as an example for us. Peter clearly forgiveness of sins, when Christ pays the teaches us that we are to follow Christ’s penalty to the Father that we owed but example in 1 Pet 2:21-25. Still, it should be could never pay. The book of Hebrews evident that imitating Christ cannot be the makes it clear that Christ destroyed the central theme when we think of the atone- power of the devil (Heb 2:14) through his ment. For we know from the scriptures sacrifi ce on the cross as our great High that we have all failed to do God’s will in Priest (Heb 7:1-10:18). Hence, the foun- many ways, that we have all sinned and dation of Christ’s victory over spiritual fall short of the glory of God (Rom 3:23), powers is his death on our behalf. We are and that no one can be right before God freed from Satan’s dominion when we are by doing what the law says (Rom 3:19-20). forgiven of our sins by virtue of Christ If we mainly look to Christ’s example suffering the penalty we deserved, once when we think of the cross, we will be again demonstrating that at the heart of Bruce A. Ware is Professor of miserable indeed, for we all fail to follow the atonement is penal substitution. at The Southern his example. Indeed, if we must follow his 1 Joel B. Green & Mark D. Baker, Recover- Baptist Theological Seminary. Dr. Ware example to be right with God, then none ing the Scandal of the Cross: Atonement in is a highly esteemed theologian and of us will ever be right with God. To para- New Testament & Contemporary Contexts author in the evangelical world. He has phrase the Apostle Paul, “If righteousness (Downers Grove: InterVarsity, 2000). written numerous articles and several comes from following Christ’s example, books, including God’s Lesser Glory: then Christ died for nothing” (Gal 2:21). SBJT: In light of the centrality given by The Diminished God of Open Theism Yes, we are to follow Christ’s example, but N. T. Wright and others to the Christus (Crossway, 2000), God’s Greater Glory: we need someone to die in our place and Victor aspect of the atonement, why do The Exalted God Of Scripture and The pay the penalty that we owed, so that we you think that the penal substitution- Christian Faith (Crossway, 2004), and can be right with God and receive forgive- ary aspect is itself central and that it is Father, Son, & Holy Spirit: Relationships, ness of sins. Salvation is not gained by foundational to Christus Victor? Roles, & Relevance (Crossway, 2005). 109 Bruce A. Ware: Arguably, the three ing this question, I suggest that each of most explicit texts in the New Testament the three passages mentioned above, each expressing the truth that Christ has con- in its own context, indicates that penal quered Satan and all of the powers of substitution stands as the foundation for darkness are Col 2:15; Heb 2:14-15; and 1 Christus Victor such that the victory of John 3:8. These texts teach, respectively, Christ over Satan comes through and not that Christ has “disarmed the rulers and apart from Christ’s paying the penalty for authorities and put them to open shame, the sin of others by which (alone) Satan’s by triumphing over them,” that Christ hold on them is destroyed. In short, it took on our human fl esh that “through seems clear from these texts that penal death he might destroy the one who has substitution grounds and accounts for the power of death, that is, the devil,” and Christus Victor. Consider briefl y each of that “the reason the Son of God appeared these texts. was to destroy the works of the devil” The context of Col 2:15, where Christ (all Scripture quotations from the ESV). is said to have disarmed the rulers and These passages, along with a host of oth- authorities, is one in which Christ’s pay- ers—including importantly the gospels ment for the penalty of sin is fi rst estab- themselves that portray Christ in con- lished before moving next to Christ’s fl ict with the devil from his temptation victory over Satan. In Col 2:13-14 we are in the wilderness to the Satan-inspired told that in Christ we have been forgiven conspiracy of Judas and the Pharisees to of all our trespasses in that by the very put Jesus to death—all underscore the death of Christ on the cross, he cancelled important theme that Christ, by his death the record of debt that stood against us and resurrection, conquered the very one and set it aside, nailing it to the cross. The who had the power of death, bringing this thrust in vv. 13-14, then, is on expiation: victory over Satan to Christ’s followers the liability we owe before a holy God and, in a broader sense, to the whole of to suffer the penalty for trespassing his the cosmos. law is now removed (“forgiven” in 2:13; The question before us, then, is not “cancelled” and “set aside” in 2:14) as whether the Bible teaches the Christus Vic- Christ took upon himself our record of tor theme, i.e., that Christ has conquered debt and nailed it to the cross. The substi- Satan and the powers of darkness. Indeed tutionary death Christ died, in which he Scripture teaches this clearly, and its cancelled out the debt of sinners, then, is truth, spanning from Gen 3:15 all the way the backdrop for the next glorious truth through Rev 20:10, is a major part of the found in 2:15, where he disarmed the broader biblical teaching of the effi cacy of rulers and authorities, putting them to Christ’s atoning death and victorious res- shame and triumphing over them. The urrection. Rather, the question before us is death by which Satan is disarmed and this: Is Christus Victor the central and most put to shame, then, is a death that cancels signifi cant element among the aspects of our sin. These are not accidentally linked the atonement, or should the penal substi- concepts but theologically and necessarily tutionary aspect of the atonement itself be linked. The only way in which Satan could seen as central, accounting for and giving be defeated is as sin, which gave him the rise, then, to Christus Victor? In consider- basis for his hold over sinners, was itself 110 paid for and forgiven. Christ’s forgive- of God’s appearing “to destroy the works ness through penal substitution, then, of the devil” (3:8b) happens only as the is the means by which Christ conquered very sins that are his “works” (3:8a) are Satan’s power. themselves taken away through the sac- Hebrews 2 likewise links Christ’s rifi ce of Christ (3:5). Similarly to Hebrews destruction of Satan who had the power 2, we have in 1 John 3:5 and 8 a dual pur- of death (2:14) with Christ’s faithful pose given for why Christ appeared: He priestly role in which he offered a propi- appeared “to take away sins” (3:5) and tiatory sacrifi ce of the sins of the people he appeared “to destroy the works of the (2:17). The common truth that links both devil” (3:8). Both are true, but does one effects is the incarnation: Christ shared have priority over the other? Is one basic, in “fl esh and blood” (2:14), or variously, so that as it occurs, the second reality he was “made like his brothers” (2:17) in follows? Indeed the argument of 1 John order to accomplish these dual effects, to 3:4-10 would suggest that only as Christ “destroy the one who has the power of appears “to take away sin” does he, in so death” (2:14) and to “become a merciful doing, take away the very sinful works and faithful high priest in the service of that mark the devil “from the beginning” God, to make propitiation for the sins of (3:8a) and by which appearing, then, the people” (2:17). At the very least, it is Christ destroys “the works of the devil” clear that the Christus Victor theme does (3:8b). Christus Victor, then, occurs only not stand alone; rather it is deliberately as the very works that Satan carries out linked to the theme of penal and propitia- are themselves destroyed. What works tory sacrifi ce. And when one asks, next, are these? They are works of sin (3:8a). whether one has priority over the other, So, as Christ comes to take away sin (3:5), it would seem that the whole of the Book he destroys the sins that are the works of of Hebrews suggests the answer. Clearly, the devil (3:8b). Penal substitution, then, the once for all sacrifi ce of Christ inaugu- forms the basis by which Christus Victor rating the new covenant is presented in is accomplished and secured. Hebrews as providing the payment for sin Perhaps an analogy may assist in that was foreshadowed but never actually clarifying the point of Scripture’s teach- accomplished (10:4) through the animal ing here. Under a just system of laws of sacrifi ces of the old covenant. Hebrews’s the state and judicial practice, a prisoner stress on the sacrifi ce of Christ for the is locked in jail and his freedom curtailed sins of the people clearly is the dominant precisely because he has been convicted note sounded in the book, and so it stands of some crime whose penalty involves to reason that it (i.e., penal substitution) his incarceration. Notice, then, that his grounds the other important, yet depen- guilt forms the basis for his bondage. Only dent, truth that in this death for sin, he because he has been proven guilty of conquered the one who had the power breaking the law does the state have the of sin. Indeed, victory over Satan occurs right to put him behind bars. Further- only as the basis for his power (sin) is itself more, if a prisoner can prove his actual removed through penal and propitiatory innocence, such that the charge of guilt sacrifi ce. can be removed—e.g., if some forensic Finally, 1 John 3:4-10 shows that the Son or DNA evidence was forthcoming after 111 his incarceration demonstrating his inno- SBJT: Many people today say they have a cence—then the state would be obligated problem with viewing the cross in terms to free him from his bonds and release of penal substitution, but what do you him from prison. Is it not clear, then, that think the real problem is? the power of the state to withhold from James Hamilton: “Mercy and truth have people their freedom and put them in met together. Righteousness and peace bondage comes from the guilt those very have kissed each other” (Ps 85:10). The people have incurred and the accompany- problem with penal substitutionary ing just punishment directed at them as a atonement isn’t the idea that God could result? Remove the guilt and you remove be wrathful. Anyone who believes the the just basis for bondage. Bible—and reads it—will see that. Nor is it Similarly, Satan’s power over sinners is that penal substitution is dependant upon tied specifi cally and exclusively to their an outdated, unbiblical cultural frame- guilt through sin. His hold on them is work that has been imposed on the text of owing to their rebellion from God in sin Scripture. God gave the sacrifi cial system. and his subsequent jurisdiction over their He spoke of atonement being made and lives as a result of that sin. But remove the his wrath being appeased. He revealed all guilt through Christ’s payment for their this. Penal substitutionary atonement is sin and you remove the basis for Satan’s in the Bible—seamlessly woven through. hold on them! So it is through Christ’s But if these things aren’t the problem with death, that as he took upon himself the penal substation, what is? sin of others and paid the full penalty for The problem with penal substitution is their sin, the rightful hold that Satan had that we have not suffi ciently realized this upon them is necessarily broken as the doctrine. We have not yet considered the basis for this bondage is removed. Remove depths of our own sin. We have not yet the guilt and you remove the bondage; considered the holiness and majesty of accomplish penal substitution and you God. We have not seen the enormity of accomplish Christus Victor. Therefore, as the fury of his righteous indignation. We glorious as the truth of Christus Victor have not yet considered what torments we is—and indeed, it is magnifi cently glori- deserve. We have not yet considered the ous—the truth that makes possible and worth of Christ. We have not suffi ciently James Hamilton is Assistant Profes- necessary Christ’s conquering of Satan pondered the fact that for us and for our sor of Biblical Studies at Havard School and his power is the more central and salvation the Pure One was defi led, the for Theological Studies, Southwestern foundational truth that Christ paid the First Born forsaken, the One who knew no Baptist Theological Seminary, Houston, penalty for our sins through his penal sin was made sin, the Righteous One was Texas. He received his Ph.D. from The and propitiatory sacrifi ce such that the put forward as a sacrifi ce of propitiation, Southern Baptist Theological Seminary basis for Satan’s hold on sinners is thus all so that we might be cleansed, that we and is an ordained Southern Baptist removed. Penal substitution grounds might be adopted, that we might have his minister. Dr. Hamilton is the author of Christus Victor. Praise be to our Savior for righteousness, that we might be forgiven. numerous scholarly articles and book this gracious forgiveness of our sin and He was broken that we might be healed, reviews, and he has written God’s guilt that accomplishes also this glorious slain that we might live. You may be read- Indwelling Presence: The Ministry of the deliverance from Satan’s dominion and ing this and thinking to yourself, “I have Holy Spirit in the Old and New Testa- bondage (Col 1:13-14). thought through all these things before.” ments (Broadman & Holman, 2006). Yet there remain depths that cannot be 112 sounded. about is having more people in the pews, We think we know all this. We act as and if those people aren’t interested in though we have it in our back pockets. We all that God stuff, and if they have no assume it. But go to most churches and desire to study an old boring book like the infi nite wealth of these riches of the the Bible, they’ve come to the right place. gospel of Jesus Christ will not be sung in What these churches seem to care about the songs and preached in the sermons. involves more campuses, more hype, It is not because there are no songs that more technology, more humor, more of all sing these truths, nor is there a shortage the stuff you might see on TV—minus the of relevant passages from the Bible that violence, nudity, and profanity. That’s the could be preached. That is not where the problem with penal substitution. problem lies. The problem lies with us. We In order to care about it you have to are the problem with penal substitution. care about God. You have to believe in Going to some of these churches can the authority of the Bible, so that if it tells only lead to the conclusion that we think you that God is wrathful against sin, you that other things are better to sing about conclude that wrath is not beneath God. in worship and that other things are more So that if it tells you that God put forward relevant for the sermon. Listening to some his Son to propitiate his own wrath, of these preachers certainly leads to the you marvel that this expression of the conclusion that what the Bible teaches almighty wrath of God is simultaneously doesn’t matter very much. If it mattered, a display of mercy. Wonder of wonders. they would preach it. But it doesn’t mat- Salvation comes through judgment. God ter, and the fact that it comes in a book shows himself just, and he has devised a is problematic, since they have no time way to be justly merciful. A mercy so great to read and they can’t be bothered with it leaves us stammering about unsearch- things like genre, or context, or the prog- able ways, untraceable paths, depths of ress of redemptive history, or the grand wisdom and knowledge, about all things story the Bible tells, or, for that matter, the being from him and through him. And ineffable glory of God, the righteousness in the end, we exclaim, “Glory to him, of his justice, his commitment to his name, forever! Amen.” and the awful unmixed wrath of the full If you come to care about all this, it will fury of his holiness that is being stored be because you know that your biggest up against those who do not honor him problem is that one day you have to stand as God and give thanks to him. before God and account for yourself. In All this is irrelevant. And since all this fact, you will know that this is everyone’s is irrelevant, it matters little that Jesus was biggest problem. This, of course, will re- and is fully God and fully man, that the order your reckoning of relevance. Father granted him to have life in himself, You might begin to think that the that only one of infi nite worth could sat- Bible has relevant things to say after all. isfy the infi nite, just wrath of the Father You might begin to think that reading is against our sin. important since God has been pleased None of this counts for very much—at to reveal himself in written texts. You least, that’s the impression you’ll get by might begin to think that since God has going to many churches. What they care revealed himself in these texts, they’re 113 actually worth preaching. You might begin to think that since God has revealed himself in the words and statements made in this old book, it’s actually not boring, its genres are worth learning about, and understanding context and redemptive history really does matter. And if you begin to think all this, don’t be surprised if you start preaching and teaching quite a lot about penal substi- tutionary atonement. It’s all through the Bible, and if you methodically work your way through the whole thing (all of it is, after all, inspired)—avoiding the tempta- tion to skip from hobby horse to hobby horse—you will come up against it. The set of concerns the Bible will give to you—concern for God’s glory and holi- ness, concern for people’s souls as they show boldness against God when they sin, concern for God’s own faithfulness to what he has said he will do, concern for people to be duly astonished at the free mercy of God in the gospel—all this will make the phrase “penal substitutionary atonement” a set of precious words. Not for the words themselves, but because you love the gospel. And you will have ceased to be the problem with penal substitution.

114