It is Holy Week and therefore right meditate on the sufferings and passion of Christ in the flesh on our behalf. One thing we ought to do, though, is consider them in their fullness.
John Owen helps us do that in his work Pneumatologia, wherein he considers the person and work of the Holy Spirit. At one point he specifically considers the work of the Holy Spirit in Christ’s mediating work. He comments on the verse, “he offered himself up through the eternal Spirit” (Heb. 9:14), arguing that “in all that ensued, all that followed hereon, unto his giving up the ghost, he offered himself to God in and by those actings of the grace of the Holy Spirit in him, which accompanied him to the last.”
Owen lists four graces of the Spirit which enable and render Jesus’ obedient self-sacrifice excellent, worthy, and efficacious on our behalf: first, the great love and compassion he had for the Church and for sinners; second, his “unspeakable” zeal for the glory of God—to manifest both his righteousness as well as his grace and love towards sinners; third, “his holy submission and obedience to the will of God.” Though fully divine, Jesus still works in the power of the Holy Spirit to work the will of the Father in his atonement.
This brings us to an important section of the work I want to quote at length. Here he notes three important points about the way these gracious actings of the Spirit in Christ’s soul actually rendered his work an atoning sacrifice:
(1.) These and the like gracious actings of the soul of Christ were the ways and means whereby, in his death and blood-shedding, — which was violent and by force inflicted on him as to the outward instruments, and was penal as to the sentence of the law, — he voluntarily and freely offered up himself a sacrifice unto God for to make atonement; and these were the things which, from the dignity of his person, became efficacious and victorious. Without these his death and blood-shedding had been no oblation.
First, though the death was “violent and by force inflicted on him” at the human level, Owen is clear that Jesus voluntarily submits to the passion. That is why it is a sacrifice of oblation, freely-given by the glorious Godman. If the Son had not freely given himself it would have been a simple act of meaningless violence, instead of an epoch-shattering act of salvation.
(2.) These were the things which rendered his offering of himself a “sacrifice to God of a sweet-smelling savour,” Eph. v. 2. God was so absolutely delighted and pleased with these high and glorious acts of grace and obedience in Jesus Christ that he smelled, as it were, a “savour of rest” towards mankind, or those for whom he offered himself, so that he would be angry with them no more, curse them no more, as it is said of the type of it in the sacrifice of Noah, Gen. viii. 20, 21. God was more pleased with the obedience of Christ than he was displeased with the sin and disobedience of Adam, Rom. v. 17–21. It was not, then, [by] the outward suffering of a violent and bloody death, which was inflicted on him by the most horrible wickedness that ever human nature brake forth into, that God was atoned, Acts ii.23; nor yet was it merely his enduring the penalty of the law that was the means of our deliverance; but the voluntary giving up of himself to be a sacrifice in these holy acts of obedience was that upon which, in an especial manner, God was reconciled unto us.
Here is the key part that many of us often lose in our rush to defend penal substitution: “God was more pleased with the obedience of Christ than he was displeased with the sin and disobedience of Adam.”
Owen does think that Christ suffering the penalty matters for removing our guilt and sin. But he places a special accent on the beautiful obedience of Christ, the self-surrender, the self-giving love of Christ for the Church, and his glorious submission to God as a sweet-smelling savor. God is greatly pleased with the Son precisely in the moment when he offers himself up on behalf of his people. And without that positive obedience underlying the negative suffering of death, there is no effective atonement.
Reflect, then, and let the Son’s obedient sacrifice become a sweet-smelling savor to you this Good Friday.
Soli Deo Gloria
Historian Richard Muller points out that if Reformed Orthodox theology had a “central-dogma”, contrary to most popular perceptions it wasn’t the doctrine of election, but that of the Trinity. That made intuitive sense to me when I read it. Even though I haven’t always been Reformed, the charge that it’s a sub-trinitarian tradition has never made sense to me.
Reformedish 