Dealing with those who would object, he writes this to further clarify;
Perhaps no tenet respecting the atonement has been more violently criticized than this one.[6] It has been assailed as involving a mythological conception of God, as supposing internal conflict in the mind of God and between the persons of the Godhead.
It has been charged that this doctrine represents the Son as winning over the incensed Father to clemency and love, a supposition wholly inconsistent with the fact that the love of God is the very fount from which the atonement springs.
When the doctrine of propitiation is presented in this light it can be very effectively criticized and can be exposed as a revolting caricature of the Christian gospel. But the doctrine of propitiation does not involve this caricature by which it has been misconceived and misrepresented.
To say the least, this kind of criticism has failed to understand or appreciate some elementary and important distinctions.
First of all, to love and to be propitious are not convertible terms. It is false to suppose that the doctrine of propitiation regards propitiation as that which causes or constrains the divine love. It is loose thinking of a deplorable sort to claim that propitiation of the divine wrath does prejudice to or is incompatible with the fullest recognition that the atonement is the provision of the divine love.
Secondly, propitiation is not a turning of the wrath of God into love. The propitiation of the divine wrath, effected in the expiatory work of Christ, is the provision of God's eternal and unchangeable love, so that through the propitiation of his own wrath that love may realize its purpose in a way that is consonant with and to the glory of the dictates of his holiness. It is one thing to say that the wrathful God 8 is made loving. That would be entirely false. It is another thing to say the wrathful God is loving. That is profoundly true. But it is also true that the wrath by which he is wrathful is propitiated through the cross.
This propitiation is the fruit of the divine love that provided it. "Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins" (I John 4:10).
The propitiation is the ground upon which the divine love operates and the channel through which it flows in achieving its end.
Thirdly, propitiation does not detract from the love and mercy of God; it rather enhances the marvel of his love. For it shows the cost that redemptive love entails. God is love. But the supreme object of that love is himself. And because he loves himself supremely he cannot suffer what belongs to the integrity of his character and glory to be compromised or curtailed. That is the reason for the propitiation. God appeases his own holy wrath in the cross of Christ in order that the purpose of his love to lost men may be accomplished in accordance with and to the vindication of all the perfections that constitute his glory. "Whom God hath set forth to be a propitiation through faith in his blood to show his righteousness . . . that he might himself be just, and the justifier of him that hath faith in Jesus" (Rom. 3:25, 26).
The antipathy to the doctrine of propitiation as the propitiating of divine wrath rests, however, upon failure to appreciate what the atonement is.
The atonement is that which meets the exigencies of holiness and justice. The wrath of God is the inevitable reaction of the divine holiness against sin. Sin is the contradiction of the perfection of God and he cannot but recoil against that which is the contradiction of himself. Such recoil is his holy indignation. "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness" (Rom. 1:18). The judgment of God upon sin is essentially his wrath.
If we are to believe that the atonement is God's vicarious dealing with the judgment upon sin, it is absolutely necessary to hold that it is the vicarious endurance of that in which this judgment is epitomized.
To deny propitiation is to undermine the nature of the atonement as the vicarious endurance of the penalty of sin. In a word, it is to deny substitutionary atonement.
To glory in the cross is to glory in Christ as the propitiatory sacrifice once offered, as the abiding propitiatory, and as the one who embodies in himself for ever all the propitiatory efficacy of the propitiation once for all accomplished. "And if any one sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins (and not for ours only but also for the whole world" (I John 2:1-2).
The full reading can be found here, https://theologue.wordpress.com/wp-content/uploads/2014/09/thedeathofchrist-johnmurray.pdf
and in the Book Redemption, Accomplished and Applied...By John Murray
On page 16 of this PDF we find this;
(a) The curse of the law. "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal. 3:13). The curse of the law is its penal sanction. This is essentially the wrath or curse of God, the displeasure which rests upon every infraction of the law's demand. "Cursed is every one that continueth not in all things written in the book of the law to do them" (Gal. 3:10). Without deliverance from this curse there could be no salvation. It is from this curse that Christ has purchased his people and the price of the purchase was that he himself became a curse. He became so identified with the curse resting upon his people that the whole of it in all its unrelieved intensity became his. That curse he bore and that curse he exhausted. That was the price paid for this redemption and the liberty secured for the beneficiaries is that there is no more curse.
(b) The ceremonial law. "When the fullness of the time came, God sent forth his Son, made of a woman, made under law, in order that he might redeem them that were under the law, that we might receive the adoption of sons" (Gal. 4:4,5). What is in view here is redemption from the tutelary bondage of the Mosaic economy.[11] The people of God under the Old Testament were children of God by the divine adoption of grace. But they were as children under age, under tutors and governors until the time appointed of the father (cf. Gal. 4:2). Of this tutelary, pedagogical discipline the Mosaic economy was the minister (cf. Gal. 3:23, 24).
Paul is contrasting this period of tutelage under the Mosaic Law with the full liberty bestowed upon all believers, whether Jews or Gentiles, under the gospel. This full liberty and privilege he calls the adoption of sons (Gal. 4:5). Christ came in order that this adoption might be secured. The consideration particularly relevant to the price paid for this redemption is the fact that Christ was made under law. He was born under the Mosaic Law; he was subjected to its conditions and he fulfilled its terms. In him the Mosaic Law realized its purpose, and its meaning received in him its permanent validity and embodiment. Consequently he redeemed from the relative and provisional bondage of which the Mosaic economy was the instrument.
Perhaps no tenet respecting the atonement has been more violently criticized than this one.[6] It has been assailed as involving a mythological conception of God, as supposing internal conflict in the mind of God and between the persons of the Godhead.
It has been charged that this doctrine represents the Son as winning over the incensed Father to clemency and love, a supposition wholly inconsistent with the fact that the love of God is the very fount from which the atonement springs.
When the doctrine of propitiation is presented in this light it can be very effectively criticized and can be exposed as a revolting caricature of the Christian gospel. But the doctrine of propitiation does not involve this caricature by which it has been misconceived and misrepresented.
To say the least, this kind of criticism has failed to understand or appreciate some elementary and important distinctions.
First of all, to love and to be propitious are not convertible terms. It is false to suppose that the doctrine of propitiation regards propitiation as that which causes or constrains the divine love. It is loose thinking of a deplorable sort to claim that propitiation of the divine wrath does prejudice to or is incompatible with the fullest recognition that the atonement is the provision of the divine love.
Secondly, propitiation is not a turning of the wrath of God into love. The propitiation of the divine wrath, effected in the expiatory work of Christ, is the provision of God's eternal and unchangeable love, so that through the propitiation of his own wrath that love may realize its purpose in a way that is consonant with and to the glory of the dictates of his holiness. It is one thing to say that the wrathful God 8 is made loving. That would be entirely false. It is another thing to say the wrathful God is loving. That is profoundly true. But it is also true that the wrath by which he is wrathful is propitiated through the cross.
This propitiation is the fruit of the divine love that provided it. "Herein is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins" (I John 4:10).
The propitiation is the ground upon which the divine love operates and the channel through which it flows in achieving its end.
Thirdly, propitiation does not detract from the love and mercy of God; it rather enhances the marvel of his love. For it shows the cost that redemptive love entails. God is love. But the supreme object of that love is himself. And because he loves himself supremely he cannot suffer what belongs to the integrity of his character and glory to be compromised or curtailed. That is the reason for the propitiation. God appeases his own holy wrath in the cross of Christ in order that the purpose of his love to lost men may be accomplished in accordance with and to the vindication of all the perfections that constitute his glory. "Whom God hath set forth to be a propitiation through faith in his blood to show his righteousness . . . that he might himself be just, and the justifier of him that hath faith in Jesus" (Rom. 3:25, 26).
The antipathy to the doctrine of propitiation as the propitiating of divine wrath rests, however, upon failure to appreciate what the atonement is.
The atonement is that which meets the exigencies of holiness and justice. The wrath of God is the inevitable reaction of the divine holiness against sin. Sin is the contradiction of the perfection of God and he cannot but recoil against that which is the contradiction of himself. Such recoil is his holy indignation. "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness" (Rom. 1:18). The judgment of God upon sin is essentially his wrath.
If we are to believe that the atonement is God's vicarious dealing with the judgment upon sin, it is absolutely necessary to hold that it is the vicarious endurance of that in which this judgment is epitomized.
To deny propitiation is to undermine the nature of the atonement as the vicarious endurance of the penalty of sin. In a word, it is to deny substitutionary atonement.
To glory in the cross is to glory in Christ as the propitiatory sacrifice once offered, as the abiding propitiatory, and as the one who embodies in himself for ever all the propitiatory efficacy of the propitiation once for all accomplished. "And if any one sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins (and not for ours only but also for the whole world" (I John 2:1-2).
The full reading can be found here, https://theologue.wordpress.com/wp-content/uploads/2014/09/thedeathofchrist-johnmurray.pdf
and in the Book Redemption, Accomplished and Applied...By John Murray
On page 16 of this PDF we find this;
(a) The curse of the law. "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal. 3:13). The curse of the law is its penal sanction. This is essentially the wrath or curse of God, the displeasure which rests upon every infraction of the law's demand. "Cursed is every one that continueth not in all things written in the book of the law to do them" (Gal. 3:10). Without deliverance from this curse there could be no salvation. It is from this curse that Christ has purchased his people and the price of the purchase was that he himself became a curse. He became so identified with the curse resting upon his people that the whole of it in all its unrelieved intensity became his. That curse he bore and that curse he exhausted. That was the price paid for this redemption and the liberty secured for the beneficiaries is that there is no more curse.
(b) The ceremonial law. "When the fullness of the time came, God sent forth his Son, made of a woman, made under law, in order that he might redeem them that were under the law, that we might receive the adoption of sons" (Gal. 4:4,5). What is in view here is redemption from the tutelary bondage of the Mosaic economy.[11] The people of God under the Old Testament were children of God by the divine adoption of grace. But they were as children under age, under tutors and governors until the time appointed of the father (cf. Gal. 4:2). Of this tutelary, pedagogical discipline the Mosaic economy was the minister (cf. Gal. 3:23, 24).
Paul is contrasting this period of tutelage under the Mosaic Law with the full liberty bestowed upon all believers, whether Jews or Gentiles, under the gospel. This full liberty and privilege he calls the adoption of sons (Gal. 4:5). Christ came in order that this adoption might be secured. The consideration particularly relevant to the price paid for this redemption is the fact that Christ was made under law. He was born under the Mosaic Law; he was subjected to its conditions and he fulfilled its terms. In him the Mosaic Law realized its purpose, and its meaning received in him its permanent validity and embodiment. Consequently he redeemed from the relative and provisional bondage of which the Mosaic economy was the instrument.
