Atonement

When Christians speak of atonement in the context of the Bible, they are generally referring to the idea that Christ died for people’s sins. Often, this is limited to discussions of what Christ accomplished on the cross. But sometimes the discussion includes Christ’s entire life—from His birth through His resurrection. The word “atonement” is an English word that reflects the biblical idea of reconciliation. It is used primarily to translate the Old Testament word kippur, which technically means “to cover over.” It is also used, though only three times, to translate the word hilasterion or its derivatives. Despite its basic absence in the New Testament (with three exceptions), the idea of reconciliation permeates the New Testament ideas of Christ’s work.

The Necessity of Atonement

Although the Christian doctrine of atonement is exclusively connected to the death and resurrection of Jesus Christ, the reason for Christ’s sacrifice goes back to the earliest chapters of the Bible. Genesis 1 and 2 tell the story of God’s creation of the first people. This first couple was portrayed as living in harmony with God, each other, and creation. All they needed to do to maintain this harmonious existence was follow the instruction of God not to eat from one tree in the garden (Gen 2:16–17).

Unfortunately, the first couple sinned by disobeying God’s command, destroying the fellowship they had enjoyed with Him. As a result, the first couple was expelled from God’s presence in the garden and alienated from Him (Gen 3:23–24). People, on their own, cannot approach God, but He reaches down and redeems His fallen creatures. The central problem in the story of the first couple is sin and the gap it created between people and God (Rom 3:23). The solution, which only God can provide, is atonement through His Son (Rom 3:24).

The Nature of Atonement

Over the years, there has been a good deal of debate about precisely how the sacrifice of Jesus Christ brings about reconciliation between God and people. The Bible uses a variety of metaphors to explain the effect of Christ’s sacrifice on the God—person relationship. Due to this variety, many theories concerning the nature of the atonement have been offered by theologians, none of which has ever been recognized as the “official” view. Oftentimes atonement theology is organized in terms of three broad categories or models. These categories offer a helpful framework for understanding the nature of the atoning work of Christ.

The first category is sometimes referred to as the “classic” or Christus Victor theory of atonement. The classic view goes back to at least the second century ad and is the preferred understanding in the Eastern church. It includes ideas of conflict and victory between God and the forces of evil, including a focus on Christ as victor over sin, death, and the devil. With Christ’s death and resurrection, the decisive blow was dealt to all powers that are hostile to God and keep people in bondage. This theory includes the idea of redemption or ransom (see Mark 10:45; 1 Cor 15:56–57; Col 2:15; Heb 2:14; Rev 12).

The next category can be called the Latin or satisfaction theory. This theory emphasizes Christ as the ultimate sacrifice; He took the place of people and paid the penalty that they deserved because of their sin (see Rom 3:25; 5:18; Eph 1:7; 2:3–10). The satisfaction theory asserts that by sinning, people have robbed God of what they owe Him—that is, compliance with His will. This leaves people in debt to God—a debt they cannot pay. To rescue people from this predicament, Christ pays the debt for them through His sacrifice, satisfying God’s justice and reconciling God and people (see Heb 9:14; 10:1–18).

The third category is the so-called subjective model of atonement. At the heart of this model is the idea that Christ’s sacrifice was not a judicial transaction but rather a demonstration of God’s great love for people (John 3:16). The purpose of the atonement, therefore, is not so much to satisfy God’s justice, but to move people to love God because of His great love for them.

Each of these models has its share of critics, but the notion of sacrifice that underlies each theory is coupled with the idea that Christ’s death was part of God’s eternal plan. Sacrifice is a central part of God’s provision for forgiving sins and renewing fellowship with His estranged people (Lev 4:1–7:7). While the sacrifices of the Old Covenant had to be repeated over and over again, the sacrifice of Christ is a one-time offering (Heb 7:27). Christ’s atoning sacrifice offers forgiveness of sins to all who will accept it. Through this ransom, people are able to live in relationship with their Creator as His children and the heirs of eternal life.

Mary L. Vanden Berg

Further Reading

Salvation, the Spirit, and the Resurrected Servant in Isaiah

Atonement CLBD