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Christ's Sustained Anger of God in Atonement

Christ's Sustained Anger of God in Atonement

The concept of Christ sustaining the anger of God is deeply rooted in the biblical understanding of atonement. The Heidelberg Catechism articulates this by stating that Christ "sustained in body and soul the wrath of God against the sin of the whole human race" during his whole life on earth, especially at the end [7]. This understanding is grounded in various biblical passages that describe the atonement and God's wrath.

The biblical anchor for this concept lies in the Old Testament sacrificial system, where atonement was made through sacrifices to propitiate God [4]. The word "atonement" itself signifies reconciliation, denoting the state of being at one with God [1]. The New Testament builds upon this by characterizing Jesus Christ as God's provision for final atonement, where he absorbs the anger of God against sinful people (Romans 3:25) [15].

The atonement is described as an exhibition of God's displeasure against sin, teaching that sin deserves punishment [9]. According to Reformed theology, Christ's sufferings were not merely physical pain but a judicial infliction in satisfaction of justice, producing the effect due to their specific character [14]. This is echoed in the writings of Charles Hodge, who notes that Christ endured the wrath of God, a manifestation of God's displeasure against sin [12].

The nature of God's wrath is a complex aspect of this doctrine. Scripture describes God's wrath as righteous (Psalm 58:10-11) and slow to anger (Psalm 103:8) [2]. The atonement reconciles the justice and mercy of God, exhibiting both His love and displeasure against sin [5]. According to Aquinas, Christ's passion brought about salvation by way of atonement because He offered something more valuable than the offense of the whole human race [10].

Different traditions articulate this concept with varying emphases. Reformed theology, as represented by Calvin and Hodge, emphasizes the penal substitutionary aspect, where Christ bears the punishment for sin [12, 13]. In contrast, Catholic Scholasticism, as seen in Aquinas, focuses on the satisfaction theory, where Christ's suffering is a sufficient atonement for sin due to His love and obedience [10].

The patristic tradition also contributes to this understanding. Augustine interprets God's wrath as a just retribution that comes to an end through reconciliation [8]. The early fathers, such as Clement and Irenaeus, emphasize that Christ's sacrifice was not required by God for His own sake but to justify and draw humanity near to God [11].

The biblical description of God's wrath and its averted nature through Christ's atonement is vividly portrayed in Revelation, where the wicked are said to drink the wine of God's wrath [3, 6]. This imagery underscores the severity of God's judgment against sin, which Christ bore on behalf of believers.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement — This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Anger of God, The — Averted by Christ -- Lu 2:11,14; Ro 5:9; 2Co 5:18,19; Eph 2:14,17; Col 1:20; 1Th 1:10. Is averted from them that believe -- Joh 3:14-18; Ro 3:25; 5:1. Is averted upon confession of sin and repentance -- Job 33:27,28; Ps 106:43-45; Jer 3:12,13; 18:7,8; 31:18-20; Joe 2:12-14; Lu 15:18-20. Is slow -- Ps 103:8; Isa 48:9; Jon 4:2; Na 1:3. Is righteous -- Ps 58:10,11; La 1:18; Ro 2:6,8; 3:5,6; Re 16:6,7. The justice of, not to be questioned -- Ro 9:18,20,22. Manifested in terrors -- Ex 14:24; Ps 76:6-8; Jer 10:10; La 2:20-22. Manifested in judgments and”
  3. Revelation “he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and sulfur in the presence of the holy angels, and in the presence of the Lamb. -- Revelation 14:10”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, Under the Law — Made by sacrifice -- Le 1:4,5. By priests alone -- 1Ch 6:49; 2Ch 29:24. Necessary for Propitiating God. -- Ex 32:30; Le 23:27,28; 2Sa 21:3. Ransoming. -- Ex 30:15,16; Job 33:24. Purifying. -- Ex 29:36. Offered for The congregation. -- Nu 15:25; 2Ch 29:24. The priests. -- Ex 29:31-33; Le 8:34. Persons sinning ignorantly. -- Le 4:20-35. Persons sinning wilfully. -- Le 6:7. Persons swearing rashly. -- Le 5:4,6. Persons withholding evidence. -- Le 5:1,6. Persons unclean. -- Le 5:2,3,6. Women after childbirth. -- Le 12:8. The altar. -- Ex 29:36,”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
  6. Revelation of John “Revelation of John 14:10 (LITV) — he also shall drink of the wine of the anger of God having been mixed undiluted in the cup of His wrath. And he will be tormented by fire and brimstone before the holy angels and before the Lamb.”
  7. Heidelberg Catechism (Reformed) “Heidelberg Catechism (Reformed, 1563), Q. What do you understand: Q. What do you understand by the word “suffered”? A. That during his whole life on earth, but especially at the end, Christ sustained in body and soul the wrath of God against the sin of the whole human race.1 This he did in order that, by his suffering as the only atoning sacrifice,2 he might deliver us, body and soul, from eternal condemnation,3 and gain for us God’s grace, righteousness, and eternal life.4 1 Isa. 53; 1 Pet. 2:24; 3:18 2 Rom. 3:25; Heb. 10:14; 1 John 2:2; 4:10 3 Rom. 8:1-4; Gal. 3:13 4 John 3:16; Rom. 3:24-26 ”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 16.--THE REMAINS OF DEATH AND THE EVIL THINGS OF THE WORLD TURN TO GOOD FOR THE ELECT. HOW FITLY THE DEATH OF CHRIST WAS CHOSEN, THAT WE MIGHT BE JUSTIFIED IN HI$ BLOOD. WHAT THE ANGER OF GOD IS (part 3): it is the wrath of Him to whom Holy Scripture says in another place, "But Thou, O Lord, mastering Thy power, judgest with calmness."(1) If, therefore, the just retribution of God has received such a name, what can be the right understanding also of the reconciliation of God, unless that then such wrath. comes to an end? Neither were we enem”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 112: this comprehensive definition of the word punishment. Grotius, therefore, could say that Christ suffered the punishment of our sins, as his sufferings were an example of what sin deserved. 5. The essence of the atonement, therefore, according to Grotius 575 consisted in this, that the sufferings and death of Christ were designed as an exhibition of God’s displeasure against sin. They were intended to teach that in the estimation of God sin deserves to be punished, and, therefore, that the impenitent cannot escape the penalty due to their”
  10. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Efficiency of Christ's Passion, Art. 2: Article: Whether Christ's Passion brought about our salvation by way of atonement? I answer that, He properly atones for an offense who offers something which the offended one loves equally, or even more than he detested the offense. But by suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race. First of all, because of the exceeding charity from which He suffered; secondly, on account of the dignity of His life which ”
  11. Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XVII.--PROOF THAT GOD DID NOT APPOINT THE LEVITICAL DISPENSATION FOR HIS OWN SAKE, OR AS REQUIRING SUCH SERVICE; FOR HE DOES, IN FACT, NEED NOTHING FROM MEN. (part 2): could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those. 483 things by which man is justified and draws nigh to God. This same declaration does Esaias make: "To what purpose is the multitude of your sacrifices unto Me? saith the Lord. I am full."(1) And when He had repudiated”
  12. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 129: § 4. He endured the Wrath of God. Our standards specify “the wrath of God,” as a distinct particular of the burden of sorrow which Christ, for our sakes, humbled Himself to bear. The word wrath is the familiar Scriptural term to express any manifestation of the displeasure of God against sin. Christ, although in Himself perfectly holy, bore our sins. He was “made sin” ( 2 Cor. v. 21 ); or, treated as a sinner. He was “numbered with the transgressors” ( Is. liii. 12 ), not only in the judgment of men, but in the dealing of God with his so”
  13. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 80: the contest, are already depicting to themselves imaginary triumphs. 12. Moreover, as language cannot describe the severity of the divine vengeance on the reprobate, their pains and torments are figured to us by corporeal things, such as darkness, wailing and gnashing of teeth, inextinguishable fire, the ever-gnawing worm ( Mt. 8:12 ; 22:13; Mark 9:43 ; Isa. 66:24 ). It is certain that by such modes of expression the Holy Spirit designed to impress all our senses with dread, as when it is said, “Tophet is ordained of old; yea, for ”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 129: dread in the prospect of death, so it was consistent with the feeling of depression and anguish under the obscuration of the favour of God. As the sufferings of Christ were not merely the pains of martyrdom, but were judicially inflicted in satisfaction of justice, they produced the effect due to their specific character. This of course does not imply that our Lord suffered as the finally impenitent suffer. Their sufferings are determined by their subjective state. The loss of the divine favour produces in them hatred, venting itself in ”
  15. Romans (Protestant academic) “Tyndale House on Romans 3:25: 3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • those who sinned in tim”
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