VICARIOUS ATONEMENT THROUGH CHRIST, by Louis Berkhof, B.D., Professor of Dogmatic Theology at Calvin Seminary, Grand Rapids, Michigan. William B. Eerdmans Publishing Company, Grand Rapids, Michigan. 1936. 184 pages.
IN THESE days of loose thinking and widespread unbelief it is not often that there issues from the press a book on so central a theme as the substitutionary atonement that one can wholeheartedly recommend to both cultured and uncultured readers. We are happy, however, to be in that position with respect to this volume by Professor Berkhof. In taking up the volume we had every expectation that we would not be disappointed. Within the last few years several books have come from the pen of the same author, and through them the acquaintance we have formed with him has led us to expect that the same ripe scholarship, Reformed orthodoxy, and wholesome piety would come to expression in the volume now before us.
This book is in the true sense of the word a popular book. The method and style are such as make it suitable for the lay reader. In this respect it admirably supplies a need as no other with which we are acquainted. Particularly may it be placed in the hands of young people and recommended to them with full confidence as setting forth by way of exposition and defense what is cardinal in our holy Faith.
It is a book thus to be commended, however, precisely because it is written by an earnest and accomplished student of holy Scripture and of his tory. Only such a student could write a book of this quality. And for that same reason it may without apology be placed in the hands of the learned. Even those who are hostile among such will have to concede, if they are fairminded, that the evidence for the doctrine of penal substitution is marshalled and argued in masterly fashion, and the treatment of all opposing theories accurate in analysis and cogent in rebuttal. It is, therefore, an apologetic that effectively meets the need created by unbelieving attack.
The book is divided into thirteen chapters. The first deals with the eclipse of this central doctrine, the second with historic theories, and the remaining eleven develop the Biblical doctrine according to coherent and logical plan.
Professor Berkhof is thoroughly acquainted with his theme. He brings to bear upon his treatment the combined qualities of historian, exegete, and systematic theologian to a very remarkable degree. Consequently historical perspective, accurate exegesis, and systematic formulation are everywhere apparent. The feature that has made its appeal to the present reviewer, perhaps more than anything else, is the way in which, in a style perspicuous to all, the erroneous theories are ever kept in view, their fallacy ever and anon exposed, and the truth of the Biblical doctrine always presented in contrast with counterfeit. The sympathetic reader rises from the perusal of this volume not only grounded in the truth of the gospel but informed of the futility of every attempt to undermine or overthrow it.
It will have become apparent that the view presented and established in this book is that of penal substitution, that Christ in offering Himself as a sacrifice to satisfy divine justice and reconcile us to God bore vicariously the legal and judicial penalty of the sins of His people. “The penal substitutionary doctrine of the atonement,” he says, “proceeds on the assumption that sin is in its very nature a transgression of the law of God and thus renders man guilty. For that very reason the remedy proposed for it must be first of all a legal remedy. The point calls for particular attention because of its widespread denial. The forensic nature of the atonement finds no favor with the advocates of the Moral Influence, or of the Mystical Theory, because it does not fit in with their fundamental thought… When the Bible represents sin as a transgression of the law, as it repeatedly does, the idea is not that it is simply an infraction of some positive enactment of God, which served a merely temporary purpose and could be changed at any time. The law to which it refers is God's moral law, which is as to its essence grounded in the very nature of God and is therefore necessary and immutable. It is a law which God cannot simply ignore or set aside at will, since it is the expression of His very Being… The law is a transcript of the will of God for the regulation of the lives of His moral beings, and the will of God is not an arbitrary will, but a will which is determined by and is in perfect harmony with all the divine perfections… Another point which requires special emphasis is that every law given for moral and responsible beings necessarily carries with it a penal sanction. Such a law calls for obedience and, in case of transgression, for the infliction of a penalty. The justice of God which guarantees rich blessings to those who obey the law, necessarily inflicts due punishment on transgressors” (pages 5962). And so in accord with the dictates of inherent justice and the uniform testimony of Scripture as to this necessity “Christ bore a full equivalent in the strictly legal sense for the sins of His people” (page 64).
It is frequently objected to this view that it is purely legal, and therefore entirely removed from the ethical requirements of life. This objection is adequately answered when it is not only stated but demonstrated that, “it is of the utmost importance and indeed quite essential that the doctrine of the atonement be considered in connection with other closely related doctrines. The common objection to the penal substitutionary doctrine of the atonement, that it is purely legal and has no ethical bearings, would hardly be raised, if it were clearly understood and acknowledged that the atonement effects reconciliation, and reconciliation, in turn, carries with it the assurance of complete and perfect redemption” (page 67). This is shown more fully in the chapter entitled “The Subjective Effects of the Atonement” (pages 139-147).
In evangelical circles the aspect of Reformed doctrine that calls forth more protest than any other is that of the restricted design, or what is more frequently known as Limited Atonement. With that topic Professor Berkhof deals in the last two chapters of the book. In view of the widespread misunderstanding and misrepresentation on this subject within nominally Presbyterian and Reformed circles, not to speak of broader evangelical circles, there is no part of Professor Berkhof's book more worthy of commendation and studied consideration. The real point at issue is well stated and the Calvinistic position succinctly yet adequately argued, and the objections urged against it effectively answered. Two brief quotations will illustrate. “The real point at issue in the controversy that has been carried on for centuries pertains to the design or purpose of the atonement. Did God in sending His Son into the world to be the Saviour of sinners, and did Christ by taking upon Himself the work of redemption, intend to save all men, that is, all the individuals of the human race; or did they intend to save only the elect whose representative Christ became in the Counsel of Redemption? Lutherans and Arminians take the former position, and Calvinists the latter” (pages 151-2). And after treating of the various theories of universal atonement he proceeds: “All these views have one element in common: they assume that there is a difference in extent between the design of God's atoning work in Christ and the result actually attained, between the objective atonement and its subjective application. In opposition to all such theories the Calvinist holds that the design of the atonement was limited, that is, that God sent His Son into the world for the purpose of atoning for the sins of the elect; and that Christ gave His life only for those who were given Him by the Father. Moreover, they believe that the atonement is effectual in the lives of all those for whom it is made. It necessarily carries with it all that is needed for the application of the work of redemption. Christ not only made salvation possible, but actually saves to the uttermost, everyone for whom He has made atonement. God’s designs do not fail through the failure of men to meet the requirements of the gospel” (pages 155-6).
We accord this volume, then, the highest commendation and plead for it very wide reading and careful study. At a few points we may differ with the author on minor details of interpretation. For example, it is the judgment of the present writer that John Calvin should be regarded as ascribing an absolute rather than hypothetical necessity for the atonement. In this regard we think Calvin departs from Augustine to whom he usually pays profound deference.
But these are details on which there is room for diversity of interpretation, and any divergence in judgment on our part does not in the least affect our general estimate of the book, nor does it interfere with our wholehearted endorsement of Professor Berkhof’s thesis from beginning to end.