A Note from Michael Gossett
Dr. Michael Gossett

The Atoning Work of Christ

During the 19th century, a young Scottish man named George was imprisoned for debt. His problem was that he owed far more than he could ever hope to repay. The second issue he faced was the creditor was unwilling to work with George and, therefore, continued on a relentless path. There was nothing George could do, leaving him feeling hopeless and helpless with no plan of action or course correction. Then, without any request or expectation, a wealthy landowner who had heard of George’s plight intervened. The man paid George’s debt in full, securing his release. But this benefactor did more than settle the account—he offered George a new start, giving him a position on his estate and treating him as part of his household. George’s life was completely transformed, not by his own effort, but by the mercy and generosity of someone else. This act of redemption gives us insight into what Jesus has accomplished for us. Our spiritual debt, caused by sin, is far greater than any financial obligation. It is a debt we could never repay, but we certainly owe. You and I have no course of action and no plan to make it right. Even our greatest plans of correction would fail miserably. But Jesus, in His infinite mercy, took on our burden, paid it in full, and gave us the opportunity for new life in Him.

The atonement is the central theme of Scripture, the cornerstone of God’s redemptive plan from Genesis to Revelation. It is not a mere theological concept; it is the story of how a holy God reconciles sinful humanity to Himself through the ultimate sacrifice of Jesus Christ. To grasp its depth, we must trace its roots in the Old Testament, see its fulfillment in Christ, and appreciate how it has been understood throughout church history. The need for atonement is clearly seen in the earliest pages of Scripture. When Adam and Eve sinned, they were immediately separated from God. However, in their rebellion, God displayed mercy by providing garments of skin to cover their shame (Genesis 3:21). This act required the shedding of blood and pointed to the principle that sin requires a sacrifice.

Throughout church history, theologians have wrestled with the mystery and majesty of the atonement. The church fathers emphasized the victory of Christ over sin, death, and the devil—a view known as Christus Victor. Writing in the 4th century, Athanasius declared, “The Word became flesh in order to offer His body in place of ours and bring us to incorruption.”

The medieval period saw the development of Anselm’s satisfaction theory of the atonement. In his classic work Cur Deus Homo (Why the God-Man?), Anselm argued that humanity’s sin dishonored God, creating a debt that only a divine-human Savior could repay. This idea laid the groundwork for the Protestant Reformers, who further developed the doctrine of penal substitution. The Reformers, particularly John Calvin, emphasized the forensic nature of the atonement. Calvin wrote, “In the death of Christ, we see a complete fulfillment of all the types and shadows of the Law. The blood of Christ cleanses us because it was shed as the penalty for our transgressions.” Calvin’s writings echo Paul’s declaration in Romans 8:3: “For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering.”

The apostle John reminds us of this profound truth in 1 John 2:2: “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” Here, John uses the Greek term hilasmos, which carries the idea of propitiation—a sacrifice that turns away wrath and reconciles us to God. This concept was not new to John’s audience. From the earliest days of redemptive history, God had taught His people that sin required atonement. Under the Old Covenant, this was accomplished through the sacrifice of animals. The blood of these sacrifices symbolized the payment for sin, but as the author of Hebrews explains, these were temporary measures: “For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4).

 

The Extent of Christ’s Atonement

When John writes that Jesus is the atoning sacrifice for the sins of the whole world, he underscores the sufficiency of Christ’s work. This does not imply some type of universalism. Universalism would teach (mistakenly) that all people are automatically saved. However, this is not what John is teaching in 1 John 2. Instead, when John writes that Jesus died for the sins of the “whole world” emphasizes Jesus’ sacrifice as sufficient for all who will believe. The Baptist theologian B.H. Carroll explained it well: “The atonement is infinite in value and sufficient for all, but its efficacy is limited to those who repent and believe.” John Calvin deeply understood the sufficiency of Christ’s atonement. Calvin wrote, “Christ’s sacrifice was once offered, and thereby He has taken away the sins of the whole world.” Unlike the sacrifices of the Old Testament, which needed constant repetition, the sacrifice of Christ was perfect, complete, and final. As Hebrews 10:10 declares, “We have been made holy through the sacrifice of the body of Jesus Christ once for all.”

Christ’s atonement extends to every tribe, tongue, and nation. The great Baptist preacher C.H. Spurgeon once declared, “Christ’s blood is as efficacious for the one as for the many; for the blackest and vilest as for the fairest and most moral.” The New Testament declares that Jesus Christ is the fulfillment of the atonement anticipated in the Old Testament. As John the Baptist proclaimed, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Jesus’ death on the cross was not an accident of history but the culmination and unveiling of God’s eternal plan to redeem His people. Theologically, this is expressed in the doctrine of penal substitutionary atonement. At its core, this doctrine teaches that Jesus bore the penalty for our sins, taking our place to satisfy God’s justice. In no way would this ever be misunderstood as a universalistic approach to salvation. Paul captures this truth in 2 Corinthians 5:21: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.” Notice, the emphasis on “so that we might become” – which in turn teaches against the concept of universalism. The significance of Christ’s substitutionary death cannot be overstated. In His crucifixion, Jesus endured the wrath of God that we deserved. He cried out, “My God, my God, why have you forsaken me?” (Matthew 27:46), bearing the weight of divine judgment so that we could be reconciled to God. Through His sacrifice, the sin that once separated us from God was fully and finally dealt with.

 

Living in Light of Christ’s Atonement

Understanding and embracing the atonement of Jesus Christ is not merely an academic exercise or a theological concept. Understanding the atonement is the foundation for a transformed life. Christ’s atoning sacrifice calls us to live in the freedom of forgiveness, the assurance of reconciliation, and the pursuit of holiness. When we grasp the magnitude of what Christ accomplished for us, it changes every aspect of our lives, including our relationship with God, others, and ourselves.

The atonement of Christ assures believers that there is no longer any condemnation for those who are in Him (Romans 8:1). This truth flows directly from the reality of penal substitution which helps us know that Jesus bore the full weight of God’s wrath against sin, so there is nothing left for the believer to fear. Paul captures this beautifully in Romans 8:33-34: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” The Reformers emphasized this freedom as the basis for Christian assurance. Martin Luther, who struggled deeply with the burden of his own sin, found peace in the realization that Christ’s righteousness had been imputed to him by grace through faith. He famously declared, “When the devil throws your sins in your face and declares that you deserve death and hell, tell him this: I admit that I deserve death and hell. What of it? For I know One who suffered and made satisfaction on my behalf. His name is Jesus Christ, Son of God, and where He is, there I shall be also.” Wow! What a thought! Because of the atonement of Christ, we are no longer enslaved to guilt or shame. We are free to approach God with confidence, as the author of Hebrews encourages: “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16).

The atonement not only secures our freedom from condemnation but also restores our relationship with God rightly and completely. Paul writes in 2 Corinthians 5:18-19: “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them.” This reconciliation has profound implications. It means that we are no longer estranged from God but adopted as His children (Romans 8:15-17). As John Owen observed, “The greatest privilege of the gospel is adoption. Reconciliation is the root, but adoption is the fruit.” Knowing that we are children of God changes how we live. We are no longer driven by fear of judgment but by gratitude for His grace.

Reconciliation also affects our relationships with others. Because Christ reconciled us to God, we are called to be ambassadors of reconciliation (2 Corinthians 5:20). The cross not only heals our vertical relationship with God but also empowers us to seek peace and unity in our horizontal relationships. As the Puritan Thomas Watson wrote, “We need not climb up to heaven to see if our sins are forgiven; let us look into our hearts to see if we can forgive others.”

Christ’s atonement also gives us hope for the future while we pursue holiness. While we experience the benefits of reconciliation and sanctification now, the atonement points forward to the final redemption of all things. Paul writes in Romans 8:21-23: “The creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies.” The atonement assures us that sin and death do not have the final word. Jesus’ victory on the cross guarantees the restoration of all things. The Puritan Richard Baxter captured this hope in his hymn: “Christ leads us through no darker rooms than He went through before; He that unto God’s kingdom comes must enter by this door.”

 

Questions for Reflection

  1. How does knowing Jesus is your atonement give you peace in times of failure?
  2. What does Christ’s role as your atonement mean for your understanding of forgiveness?
  3. How can you shift your focus from your sin to Christ’s finished work?
  4. Why is it vital to remember Jesus’ atoning sacrifice?
  5. How does this understanding of Christ’s intercession impact your relationship with God?

Prayer

Lord Jesus, we stand in awe of your love and grace. You have paid the debt we could never repay, and you continually intercede on our behalf. Thank you for being our atonement that we could never supply for ourselves. Help us to live in the freedom of Your forgiveness and to walk in obedience to Your will. Strengthen our faith and deepen our gratitude, that we may honor you in all we do. In the name of Jesus, Amen.

THIS SUNDAY! We continue our Christmas Series, “The Gift.”  We will study Matthew 2:1-12, and the title is “Frankincense for Our Priest.” I look forward to you joining me in worship Sunday at 9:30 or 11:00. I also want to invite you to try a Connect Group if you have not yet done so. We have Connect Groups at 8:00, 9:30, and 11:00. I hope to see you Sunday!   

THIS Sunday, December 15, at 6:00pm!   We are excited to tell you that we will have a multigenerational Christmas concert featuring our Worship Choir & Orchestra, Highest Praise Senior Adult Choir, Student Worship, & Kidz Praise!  This concert is for the whole family!  Don’t miss this opportunity to come together and celebrate the arrival of the Light of the World!

One of my most favorite Christmas traditions for our family is to attend the Christmas Eve service together!  This year, on Tuesday, December 24, our Christmas Eve services will be held at 4 PM and 6 PM and include fun and dynamic worship music, a Kids element, the Lord’s Supper, and a candlelight element.  

The current World Mission Offering total is $832,000. That’s 83% of our 2024 goal!  You can continue giving here

We continue to work towards easing our $1.6 million budget deficit.  So, as you consider your year-end giving, please consider contributing to the General Budget here at GABC.  You can give next time you’re on campus, or anytime at www.gabc.org/give.

Mark your calendar for our Night of Prayer and Worship! Come and join us Wednesday, January 8, at 6:00pm in the Worship Center for a night of worshipping and praying together as a church family.

THE WKND 2025! – This coming February 21-23, our Student Ministry will have one of the most impactful events of the year – The WKND. This past year, we saw over 380 students attend and encounter Jesus, enjoy time with friends and experience Christian community. This amazing event happens in part because of families who are willing to host a small group of students in their home for Friday and Saturday night. Host homes help provide a space for students to stay, meet for their small group time, and play a part in what God is doing through the event. This year, we are praying for over 400 students to attend, which means we need at least 50 host homes!  Will you consider serving our church and our students who will attend The WKND by being a host home in February? Our Student Ministry is currently recruiting host homes and still has need for more!

Please contact our Student Pastor, Kurt Fehlis (kurtfeh@gabc.org), or any of the Student Ministry Staff, to find out more about hosting a group and join in for 3 days to see God move powerfully in the lives of students! Also, please join us in praying now that God would move in the lives of students and families through this event in February!

I want to invite you to join my wife, Katie, and me on a journey of a lifetime. We are going back to visit the sites primarily focused on Paul’s second missionary journey, October 26-November 4th, 2025. I have mentioned these sites in my sermons from Philippians because it was on Paul’s second missionary journey that the Lord brought him to Philippi. However, there is much more on this trip! Here is the itinerary of all the places we have planned to visit. This is certainly a trip that will help the Bible and the Apostle Paul come to life!

Come and join us on this incredible trip! You can sign up here! Space is limited, so please sign up as early as possible. 

 

You are loved and prayed for!

Michael Gossett