If the Cross is where God punishes his innocent son instead of me, is it an act of cosmic child abuse?

How would you reply if a student asks you this question?

It is right to say that Jesus suffered an innocent death on the Cross, and in the place of all, me or you. You are also correct in saying that the cross was a punishment of some sort, though as you stated not a punishment for Jesus’ error, as He was innocent. Scripture tells us that the cross was a punishment for the sin of the world that justified sinners before God (Romans 5:9). However the punishment of Christ’s death on the Cross cannot be considered as God abusing His child, as we see through Scripture and commentaries, the Christian understanding is that Jesus Christ did not let His human body die begrudgingly (as if it were a circumstance out of His control), but willingly, out of choice and compassion for us, His creation. He was the Word who created us who also chose to save us. The majority of what I base my discussion on is found in St. Athanasius’ argument and writing On the Incarnation (De Incarnatione Verbi Dei). 

Christians claim Jesus chose to die on the cross. If this is true then Jesus cannot not be said to have been abused. So what reasons do we have to believe this? After Jesus dies, He is recognised by the centurion as God’s Son (Mark 15:39), the Saviour of the World, the Messiah He claimed to be (John 8:58). After His resurrection though, which was made possible by His human body dying, Jesus is recognised by early Christians as God’s equal (Philippians 2:6). Therefore, in order to later ‘win over... unbelievers to recognise Him as God’ (Ch.1, p.1) - he dies innocently and later resurrects; which was only possible through first His bodily death.This is an important detail, since it was not a decision the Father made separate to Jesus, nor a demand from the Father - but they were in accordance with each other for Jesus to be born, die, and resurrect in a human body.’ It pleased God, three in One, to do so. 

Verses like John 3:16, where God is said to have ‘sent’ His Son, may appear to show the Son not having a say, but merely being sent out as a soldier deployed by His country. However, knowing the relationship between Father, Son and Spirit being One and the same, the Word ‘sent’ can be read as the Father ‘employing’ Jesus (God in bodily form) as an agent for this work. In the same way the Father employed His Word, His Son to make all of creation ‘in the beginning... [the] One Father has employed the same Agent for both works...’ (Ch.1, p.2). As mentioned before, not out of pressured obligation, but out of ‘His love for us’ and ‘our sorry case’ did the Word come down among us. It was ‘for our salvation’ (Ch.1, p.5) 

‘Because of the joy awaiting [Jesus], He endured the cross disregarding its shame. Now He is sitting in the place of honour beside God’s throne.’ 

Hebrews 12:2 (NIV) 

The joy awaiting Jesus here, I think, is the knowledge of knowing His creation would be restored to their holy nature, clothed again with righteousness (Isaiah 61:10) or incorruption (Ch.2, p.5); thus able to be in a relationship with Him once more. I think this because God made us in His image so we could know Him. Additionally, God has consistently 

demonstrated His desire for us to know Him by providing ‘the works of creation... [the] law... and by sending prophets, men whom they knew’ (Ch.3, pp.2-3). This is not a narcissistic desire, as Anathasius states, ‘knowledge of their Maker is for men the only really happy and blessed life’ (Ch.3, p.1). The image of God in us was marred through our corruption. The restoration of His image had to come through the death of mankind, since death ‘was the penalty of which God had forewarned [man of] for transgressing [God’s] commandment.’ (Ch.1, p.7) We see this commandment laid out in Genesis: 

16 And the Lord God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.” 

Genesis 2:16-17 (NIV) 

This commandment is not to be thought of as a mistake that God later regretted making. His commandment, or ‘law’ as Astanasius puts it, for sin to end in death is part of His goodness and Holiness. He wishes for sin to be destroyed eternally, therefore chooses to not to let sin go on forever. 

As Athanasius realised, this results in what first appears to be a ‘Divine Dilemma’ for us to get our heads around. To God though, it is resolvable through the incarnation of Himself. Here is that dilemma put bluntly: God uttered a law of death for sin. Mankind sinned. There was no escape from this law of death. God is the Father of Truth and will not go back on His word regarding death. This leaves man to just die in their transgression, to go back to not existing. Though, if beings ‘should perish... through corruption’, then there would be no point in living. This to God was unworthy of His goodness, since this would mean His creatures would ‘be brought to nothing through the deceit by the devil’ or through ‘their own negligence’ (Ch.2, p.1) 

One option God had was to let corruption and death have their way with mankind (Ch.2, pp.1-2). Yet that would render having created mankind a useless endeavour. Nevertheless, neglection and allowed perishment - ‘such indifference to the ruin of His own work’ would make God appear limited, unloving. It would be ‘unfitting and unworthy of Himself.’ (Ch.2, p.2) 

Another option you might see, would be for God to simply demand repentance from men for their transgression. Though, on reflection, you will realise that the idea of ‘man being able to save himself from simply repenting’ is not true and does not reflect God’s command for sin to end in death. In Athanasius’ words, ‘if death did not hold dominion over men, God would still remain untrue’. So repentance is not the answer, since God is true and death did hold dominion over men. Repentance is also useless for restoring men from their sinful nature; only allowing them to stop sinning. A trespass, and not actual corruption, could have been resolved by repentance; but this is not what God had to deal with. From the first transgression in the garden, men were stripped of ‘the grace which belonged to them as creatures in the image of God.’ (Ch.2, pp.2-3) This grace, I think, is having the ability to relate to God, our Father. Therefore, who but God Himself could both bring... ‘the corruptible to incorruption’ and maintain the Father’s ‘consistency’ to be truth and love towards all? 

The Word of God ‘entered the world in a new way’ than in the beginning. He came down to our level, revealing and drawing Himself to us in compassion for our sorry state. Jesus saw our race ‘wasting out of existence’, and death reigning over us through our 

corruption. Since all God’s commands are fulfilled, not abolished (He is true to His Word). God did not enjoy watching His creation disappearing (Ch.2, p.3); nor did He will ‘to endure that death should have the mastery’ over His creatures’ destiny. Jesus decided to save us Himself, taking on ‘a human body’ (Ch.2, pp.3-4). I think the lyrics to Hillsong’s Arrival (2017) illustrates this very well: Who is God that He would take our frame 

The artisan inside the paint 

Or breathe the very air His breath sustains 

The architect inside the plan 

Oh come now hail His arrival 

The God of creation 

Royalty robed in the flesh He created 

Jesus the maker has made Himself known 

All hail the infinite infant God 

God, being immortal, could not die; therefore He assumed a body capable of death. He, Himself, ‘prepared this body in the virgin as a temple for Himself’ (Ch.2, p.4) So that He could ‘surrender His body to death’ on our behalf... Your question may be, why does pushing the punishment onto Jesus, instead of us, work? The Bible tells us that Jesus ‘died for all, therefore all died’ ( 2 Corinthians 5:14). Meaning the requirement for sin to end in death was accomplished in Jesus dying. In other words, the One who created all holds the authority to represent all. Though, this was done out of sheer love and mercy towards us; as a penalty was due, Jesus had every right to leave us to pay our dues. Yet, our God saw our need, and took on the requirement of death on Himself - that is ultimate mercy. In Athanasius’ words, ‘having fulfilled in His body that for which it was appointed, [death] was 

thereafter voided of its power for men.’ (Ch.2, p.4) The Bible goes further in stating that Jesus, through His death, also set out to ‘destroy [the devil] who [held] the power of death’ (Hebrews 2:14). None other than God, Himself, could have done this. 

14 For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. 15 And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again. 

2 Corinthians 5:14-15 (NIV) 

But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone. 10 In bringing many sons to glory, it was fitting for God, for whom and through whom all things exist, to make the pioneer of their salvation perfect through suffering. 

Hebrews 2:9-10 (NIV) 

14 Therefore, since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil, 15 and free those who all their lives were held in slavery by their fear of death 

Hebrews 2:14-15 (NIV) 

In conclusion, Jesus dying on the cross was a sacrifice, and it did two things: it fulfilled the law of death that stood in our way; and it gave mankind a ‘new beginning’ in life, through ‘the hope of resurrection.’ (Ch.2, p.7) Jesus saw the need for death to be overcome - for people, God’s creation to be reconciled to Him. For people to have the best thing in life - to know their Creator. Jesus also was innocent, not guilty of sin, yet perceived that our corruption could not be destroyed other than through death; so He Himself died. It was in our place as a ‘sufficient exchange’ (Ch.2, pp.4-5). His sacrifice was His choice, out of love and mercy for His Creation. As Jesus, God in human flesh, the Word of God, did create us and did not will for us to end in nothing. 

Consequently, the devil’s plans against us were countered and ‘the corruption of death... [has] ceased to be’. We are left with the realisation that we would have completely perished if God had not come down in flesh to ‘put an end to death’ as the ‘Saviour of all’ (Ch.2, p.5). Christians also share in Jesus’ incorruption and life (Ch.2, pp.4-5) Leaving us free to know our Creator. 

21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 1 Corinthians 15:21-22 (NIV)

Written on: Wednesday 8th January 2020