THE ATONEMENT
“having obtained eternal redemption”
Introduction
1.
“So central is the
theme of the cross that it is no exaggeration to say that the events
surrounding the passion of Christ constitute the central interest of the New
Testament proclamation.” Berkouwer
2.
The heart of the
meaning of the cross is confessed in the creed: “he died for us.”
a.
“he died” is a fact of history.
b.
“for us” is the meaning of that fact.
3. The English word “atone” is derived from the
phrase “at one.” The Hebrew word translated “atone” means to “cover.”
The word “atonement” is found often in the
OT but seldom if at all in the NT. The
concept however is everywhere in the NT.
4. The notion of substitutionary sacrifice is
assumed in the Bible going back to Gen.4 but it is nowhere explained.
a. It
is likely that blood sacrifice was and is seen as an expression of the most
profound and serious issues of life and death. (Lev.17:11; 16:9; 20-22;
Isa.53:4-10). Heb.9:4 “without the shedding of blood there is no forgiveness”.
b.
The formal distinction
between a sacrifice and an offering is that the former involves the slaughter
or burning of an animal while the latter does not.
c.
The prophets protested
the abuses of the sacrificial system without rejecting the system altogether.
They were calling for an integration of atonement and ethics. Sacrifices
without faith, expressed in mercy were useless.
5.
Much of the history of
religions is intensely concerned with expiation. Ancient and modern religions
alike amply demonstrate that human beings in cultures from time immemorial have
been aware of their guilt. Conscience sees to that, with as much variability as
persistence. Most religious systems practice some form of sacrifice as a part
of worship. In World Religions, the sacrifice is usually initiated by the
sinner. The notion that “God was reconciling the world to himself in Christ” II
Cor.5:19 is unique to Christianity.
|
World religions |
Christianity |
|
Humanity
approaches God |
God
approaches humanity |
|
Humans
suffer for God |
God
suffers for humanity |
|
God
receives human gifts |
God
gives God’s own self |
|
Sinners
conciliate God |
God
reconciles sinners |
|
God
awaits conciliation |
God
actively reaches out |
A. The death of Christ is
a major theme in Scripture.
1. It is mentioned at least 175 times in the N.T.
2. It is the purpose of the incarnation
(Matt.20:28, Heb.2:14).
3. It is the heart of the gospel (I Cor.15:1-3).
4. It is the emphasis of each of the gospel
records.
5.
It is a central theme
in the epistles. (Col.1:19-23)
6.
It is the focus of the
ordinances of Water Baptism and the Lord’s Table. (Rom.6:1-7; I Cor.11:24-26).
B. The meaning of
Christ’s death has been subject to many theories. It is understood in
the context of:
1. The
demands of life in a fallen world.
THE
ACCIDENT or NATURAL THEORY - Jesus’ death was an accident of
history (Modern secular view). Jesus was but another man with strong principles
who was a victim of political powers that felt threatened by him. While this is
true it ignores the gospel story in the Biblical record. The historical
critique explains the emphasis on the cross in the gospel record by suggesting
that the suffering of early Christians needed to be dignified by an emphasis on
Jesus’ suffering. The gospel story was created by the early church to affirm
early Christian suffering.
Traditional
views are seen as objectionable by those who hold this view.
·
It is felt that God is
unjust to punish his beloved Son for the sins of another. This objection misses
the point of the depth of the predicament of sin.
·
It is an immoral arrangement
by which one receives benefit from another‘s suffering without moral effort or
discipline. This objection misses the point of God’s graciousness.
·
It is felt that God is
cruel to punish sins if sin is inevitable. This objection misses the point of
the Biblical story of how God’s attributes are to be displayed in the human
drama of sin.
Objections –
Problems with the more radical expressions of this theory.
·
It does not take the
Biblical description at face value but rather assumes a historical critical
perspective.
·
It assumes a radically
different worldview than that revealed in the Bible.
2. The
demands of behavioral change in man.
THE
MARTYR or HEROIC EXAMPLE THEORY - Christ was a martyr who provided an
example for us (Socinus). This view assumes
that man is capable of doing God’s will (Pelagianism), that God is not
concerned with retributive justice, so much as subjective repentance and that
Christ died as any other man. The more
radical forms of this view (Abelard) were condemned at the Council of Sens
(1141).
THE
MORAL INFLUENCE or LOVE OF GOD THEORY - Christ’s death was an act
manifesting the love of God for fallen man and this should influence man to
repent, love God, and other people. (Abelard, Bushnell, Chrysostom).
·
II
Cor.5:14-15 “For Christ’s love compels us, because we are convinced
that one died for all, and therefore all died. 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”.
·
Eph.5:1-2 “Be
imitators of God therefore, as dearly loved children and live a life of love,
just as Christ loved us and gave himself up for us as a fragrant offering and
sacrifice to God”.
·
Phil.2:5-8
“Have this mind among yourselves, which you have in Christ Jesus, who though he
was in the form of God did not count equality with God a thing to be grasped,
but emptied himself, taking the form of a servant and became obedient to death
– even death on a cross!”
Objections –
Problems with the more radical expressions of this theory.
·
It views Christ’s death
as little more than that of a noble martyr.
·
It does not say enough
about who the teacher was.
·
It assumes that no
punishment for sin is required.
·
It makes the live
rather than the death of Christ, the focus of his work. It ignores the
vicarious premise of Scripture. Christ does not merely suffer with humanity,
but for humanity.
·
It fails to show how
anyone born before Jesus could receive redemption, since they would have had no
access to his moral teaching or influence.
·
It locates the
effective power of atonement in personal experience, yet lacks any objectivity
beyond that experience.
·
It sentimentally
stresses the love of God at the expense of the justice of God.
·
It misses the point
that finally it is not humanity only that needs to be reconciled, but primarily
the holiness of God.
3. The
demands of God’s law.
THE
GOVERNMENTAL or RESPECT FOR LAW THEORY - The death of Christ was required to
show God’s respect for His Law & displeasure over sin but it was not
vicarious. The set-up of God’s government (Law) required Christ’s death
(Grotius, Miley). This is the Wesleyan
-Arminian view of the atonement.
Fellowship with God is centered in man’s repentant attitude not God’s
vicarious sacrifice because it is not possible, according to Grotius’
understanding of law for one person to pay the penalty for another.
Objections –
Problems with the more radical expressions of this theory.
·
It has a hard time
accounting for those scriptural passages that view the cross as propitiating
God himself.
·
It suggests that
forgiveness rests on repentance as its ground, not objective atonement.
·
It suggests that the
cross has no direct effect upon God except that it renders God morally safe in
forgiving sin.
4. The
demands of Satan.
THE RANSOM TO SATAN THEORY -
The death of Christ constituted a ransom paid to Satan for sin (Origin and
Augustine). According to this view
sinners give themselves over to Satan then God tricked Satan into swapping the
souls of men for that of Christ. This is
regarded by some as the classic historic view.
·
I
Pet.1:18 “You were redeemed not with corruptible things, with silver
or gold, from your vain matter of life handed down from your fathers; but with
precious blood, as of a lamb without blemish and without spot, even the blood
of Christ”
·
Col.2:14-15
“nailing it to the cross. And having disarmed the powers and authorities, he
made a public spectacle of them, triumphing over them by the cross”.
·
I
Jn.5:19 “the whole world” is assumed to be “under the control of
the evil one”
·
I
Jn.3:8 “The reason the Son of God appeared was to destroy the
devil’s work”
·
Jn.12:31
“Now the prince of this world will be driven out.”
5. The
demands of God’s character. (these views are closest to the proper emphasis of
the N.T.)
COMMERCIAL
or SATISFACTION THEORY - Satisfaction made to the honor of God which was
offended by man’s sin (Anselm). The emphasis here is not on Christ’s suffering
so much as His moral worth & incarnation.
Objections
– Problems with the more radical expressions of this theory.
·
It fails to emphasize
adequately the active obedience of Christ in his entire life under the law and
focuses primarily upon the passive obedience of Christ in his suffering and
death.
·
It focuses upon
medieval commercial analogies to the neglect of other moral, social, and
familial analogies.
·
It tends toward a
disjunction between an overly harsh Father and a compassionate Son.
·
Some argue that the New
Testament rather views the death of Christ not as a substituted penalty, but a
substitute for a penalty.
SUBSTITUTIONARY
THEORY - The orthodox view.
Christ offered Himself a ransom to the holy demands of God’s
nature. He died in our place as our
substitute. This resulted in our being reconciled to God through our
faith-union with Christ.
C. The nature of God
reveals the necessity and meaning of Christ’s death.
1. God
is both holy and just. God’s love without God’s holiness would be unjust. God’s
holiness made a penalty for sin necessary. When we neglect God’s holiness in
our understanding of the cross we make God to be soft on sin.
2.
God is loving and merciful. God’s holiness without God’s love would be
unbearable. God’s love endured the penalty for the transgressor and made
payment of the penalty possible. When we neglect God’s love in our understanding
of the cross we make God to be an angry tyrant.
3.
Of the Cross of Christ:
In the love of the Triune God is found its source, in the justice of the Triune
God its necessity, and in the wisdom of the Triune God its method.
4.
The atonement has an
active and passive aspect that come from Christ’s life under the Law. Gal.4:4 “But when the fullness’ of the
time came, God sent forth His Son, born of a woman, born under the Law.”
a.
Active –
Christ lived a perfect life fulfilling the demands of God’s character as expressed
in the Law of Moses. His vicarious obedience produced the righteousness of
faith required of all humanity. According to God’s reckoning, the faithful are
viewed as if Christ’s righteousness had become theirs (Gal.4:4-5; Rom.5:8; 8:3;
10:4; Phil.3:9; Matt.5:17)
b.
Passive –
Christ died as a substitutionary sacrifice after the image of the lamb of the
old covenant. His vicarious death produced the penalty for sin owed by all
humanity. II Cor.5:21 “God made him
who had no sin to be sin for us”
Christ lived a perfectly sinless life
but when our sins were imputed to him he became guilty because of us and bore
the just wrath of a holy God as the one who was now the sinner.
There are three great imputations in
Scripture – the imputation of Adam’s sin to all humanity, the imputation of
human sin to Christ, and the imputation of Christ’s righteousness to the
believer.
D. The Old Testament sets the
stage for the proper understanding of the significance of Christ’s death.
1. The
LAW OF GOD reflects His holy character.
a. Falling
short of the glory of God = death (Rom.3:23, 6:23).
b. Violation
of the Law demands punishment (Rom.6:23).
c. The
wrath of God against sin is clearly revealed in Scripture (Rom.1:18, 2:5,8,
4:15, 5:9, 9:22, 12:19, 13:4-5, Eph.2:3, 5:6, Col.3:6, I Thess.1:10, 2:16,
5:9).
2. Three
pictures of sacrifice in the Old Testament.
a. Abel – Heb.11:4 “by faith” Christ’s
sacrifice is also applied to us by faith.
b.
Abraham – Gen.22 Christ’s
sacrifice is vicarious as was the ram offered in the place of Isaac.
c.
Job –
Job 1:5 Job offered sacrifices for all his children picturing the plenary
(all-inclusive) nature of Christ’s sacrifice.
3.
The Old Testament SACRIFICIAL
SYSTEM foreshadows and explains the significance of Christ’s death. Jn.1:29
“Behold, the Lamb of God, who takes away the sin of the world.”
a. The
Passover - Ex.12 (see Matt.26:17-19; Lk.22:15; I Cor.5:7-8).
b. The
red heifer - Num.19:1-10
c. The
Day of Atonement - Lev.16 (see Heb.9-10)
d. The Tabernacle (The Jewish sacrificial
system)
Name
|
Portion
burnt
|
Other
portions
|
Animals
|
Occasion
|
Text
|
Burnt
|
all
|
none
|
male without blemish; animal
according to wealth
|
propitiation for general sin
demonstrating dedication
|
Lev.1
|
Meal or
Tribute
|
token portion
|
eaten by priest
|
unleavened cakes or grains, must be
salted
|
general thankfulness for first fruits
|
Lev.2
|
Peace
(Thank, Vow, Freewill)
|
fat portions
|
shared in fellowship meal by priest
and offerer
|
male or female without blemish
according to wealth
|
fellowship
a.
for an unexpected blessing
b.
for deliverance when a vow was made
c.
for general thankfulness
|
Lev.3; 22:18-30
|
Sin
|
fat portions
|
eaten by priest
|
priest or congregation - bull; king -
hegoat; individual - shegoat
|
applies basically to situation where
purification is needed
|
Lev.4
|
Guilt
|
fat portions
|
eaten by priest
|
ram without blemish
|
applies to situation where there has
been desecration or de-sacrilization or something holy
|
Lev.5-6:7
|
3. The
Old Testament PORTRAITS OF MESSIAH
presented an enigma to the Jewish people.
a. Messiah
is presented as both:
1. A glorious and triumphant ruler (Ps.110)
2. A suffering servant (Isa.52:13-53:12). How can this be?
b. This
led to speculation among the Jews concerning the nature of Messiah. Three views:
1. Two
Messiahs--one of suffering (the son of Joseph), the other of glory (the son
of David).
2. A
Person and the People - The texts that speak of glory refer to a coming
leader, while those that speak of suffering refer to the nation Israel.
3. Messiah
= “An Age” - one, a time of
suffering, and another, a time of glory.
E. There are a number of
concepts that must be included in an orthodox understanding of Christ’s death.
1. It
was a RANSOM SACRIFICE paid to the holy demands of God for the sinners’ freedom
from just condemnation.
a. There
are a number of colorful Greek words used to make this point.
1. (AGORAZO) - “to buy in the marketplace” (I Cor.6:20 “For you have been bought
with a price” Look also at I Cor.7:23;
II Pet 2:1; Rev. 5:9, 14:3-4).
2. (EXAGORAZO) - “to buy out of the marketplace”
(Gal.4:5 “in order that He might
redeem those who were under the Law,”
Look also at Gal.3:13; Eph.5:16; Col.4:5).
3. (LUTROO) - “to let loose; to set free; remove
from sale” (Mk.10:45 “to give His
life a ransom for many”).
4. (LUTROSIS) - noun form of Lutrow (Heb.9:12
“and not through the blood of goats and calves, but through His own blood, He
entered the holy place once for all, having obtained eternal redemption.”).
5. (APOLUTROSIS)
- “to free from enslavement” (Eph.1:7
“In Him we have redemption through His blood, the forgiveness of our
trespasses”, Look also at Lk.21:28; Rom.3:24, 9:23; I Cor.1:30; Eph.14; 4:30;
Col.1:14; Heb.9:15; 11:35).
b. This
purchase is a once and forever transaction (Heb.10:14 “For by one offering He has perfected for all time those
who are sanctified.” Look also at
Isa.53:7-12; Jn.1:29; I Cor.5:7; Eph.5:2; Heb.9:22,26).
2. It
was a PROPITIATION or satisfaction
of all God’s righteous demands upon the sinner (Rom. 3:25 “whom God displayed publicly as a propitiation in His
blood through faith. This was to
demonstrate His righteousness, because in the forbearance of God He passed over
the sins previously committed” Look also at I Jn.2:2; Heb.2:17). Note
that the RSV uses the word “expiation” emphasizing the effect of Christ’s death
on man (taking away his guilt) as opposed to its effect upon God (appeasing His
wrath).
NOTE:
The concept of “expiation” with its emphasis not on the demands of God’s
character but on the guilt of man has often been offered as the preferred
emphasis noting that atonement is made more “for sin” as opposed to “to God.”
This emphasis is popular among those who are offended by the notion that God is
a God of wrath (C.H. Dodd). Expiatory acts sought to remove “guilt feelings”
through conciliatory actions offered to God, initiated by penitents is common
in the history of religion. Propitiation stands in contrast to this concept.
|
The world’s religions (expiation) |
Christianity (propitiation) |
|
Preparation
for the gospel |
The
gospel |
|
History
of religions |
The
reversal of religions |
|
Humanity
approaches God |
God
approaches humanity |
|
Humans
suffer for God |
God
suffers for humanity |
|
God
receives human gifts |
God
gives God’s own self |
|
Sinners
conciliate God |
God
reconciles sinners |
|
God
awaits conciliation |
God
actively reaches out |
3. It
provided the basis by which the world is RECONCILED
unto God (Rom.5:10 “For if while we were enemies, we were
reconciled to God through the death of His Son, much more, having been
reconciled, we will be saved by His life.”
Look also at I Cor.7:11; II Cor.5:18-20; Eph.2:16; Col.1:20-21; II
Pet.2:1; I Jn.2:1-2).
4. It
was a VICARIOUS (substitutionary)
provision whereby Christ died in the place of the sinner (I Pet.3:18 “For Christ also died for sins once for all, the just
for the unjust, in order that He might bring us to God,” Look also at Lev.16:21; Isa.53;6; Matt.20:28;
Lk.22:37; Jn.10:11; Rom.5:6-8).
a. Anti (ANTI) is a Greek preposition meaning
“in the place of” (Matt.20:28 “just
as the Son of Man did not come to be served, but to serve, and to give His life
a ransom for many.”).
b.
Huper (HUPER) is a Greek preposition meaning “for the benefit of;
in the place of” (II Cor.5:21 “He
made Him who knew no sin to be sin on our behalf, that we might become the
righteousness of God in Him.”).
c.
Jesus’ death is not to
be understood as the heroic act of a martyr but rather as the just punishment
of a guilty sinner for He actually became sin (guilty) for us. It is in this
context that Jesus cried from the cross “Why have you forsaken me.” Matt.27:46.
5. At the root of the atonement is the
SUBSTITUTIONARY THEORY although the other theories have merit.
a.
Christ’s death was a tragic act of injustice at the hands of wicked
men. Acts 2:23
b.
Christ is a powerful example in His obedience unto death. I Pet.2:21
c.
Christ’s death does reveal God’s love to us in a dramatic way. Rom.5:8
d.
Christ’s death is a response to the demands of God’s Law. Gal.4:4-5
e.
Christ’s death did free us from Satan’s grasp. Col.2:15
f.
Christ’s death is linked to His holy life, which does bring honor to the
Father. II Cor.5:21
6. Note some of the other purposes in God’s plan
related to the atonement.
a. It
terminated the rule of condemnation through the Old Covenant (Mosaic law).
(Rom.10:4;
Col. 2:14; II Cor.3:1-18; Eph.2:15; Gal.3:19-25; 5:1-6)
b. It
terminated the authority of the believer’s sin nature so that he need not obey
its desires (Rom.6:1-10).
c. It
terminated the authority of Satan and his hosts over God’s people (Col.2:15;
Jn.12:31).
d. It
reveals the nature of God’s character (holy, just, loving, wise, merciful,
etc.).
e. It
reveals the seriousness of man’s dilemma.
f. It
reveals the nature of the Gospel. It is about the cross not moral rearmament.
g. It reveals the basis of Christian ethics. It
is about the loving sacrifice of self for others.
h.
It reveals the extent of God’s empathetic love for all who suffer. This
extends even to the suffering and shame that comes from our moral failure. He
suffered our shame before we did. There are three great imputations in
Christian theology: 1) the imputation of Adam’s sin to the human race, 2) the
imputation of human sin to Christ on the cross, 3) the imputation of Christ’s
righteousness to all believers. Christ became as much a sinner on the cross as
we became righteous in Him through faith.
i.
John of Damascus put it
in words.
·
Death has been brought
low,
·
the sin of our first parent
destroyed,
·
hell plundered,
·
resurrection bestowed,
·
the power given us to
despise the things of this world and even death itself,
·
the road back to the
former blessedness made smooth,
·
the gates of paradise
opened,
·
our nature seated at
the right hand of God,
·
and we made children
and heirs of God.
·
By the cross all things
have been set aright,
·
it is a raising up for
those who lie fallen a support for those who stand,
·
a staff for the infirm,
·
a crook for he
shepherded,
·
a guide for the
wondering,
·
a perfecting of the
advanced,
·
salvation for soul and
body an averter of all evils,
·
a cause of all good
things,
·
a destruction of sin,
·
a plant of
resurrection,
·
and a tree of eternal
life.
Note:
It is more important to know that we
are saved by the cross than how we
are saved by it.
It
is difficult to imagine any alternative way of salvation that more fully
satisfies the rigorous requirements set by the confluence of God’s holiness,
justice, and love amid the wretched
conditions requiring reparation for the history of sin. Anselm
7. Who was responsible for the death of Jesus?
a. Ultimately it was God who’s plan centered on the cross. Acts 2:22-23 “Men of Israel, listen to these words; Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know – this Man, delivered up by the predetermined plan and foreknowledge of God, you nailed to the cross by the hands of godless men and put him to death.”
b.
The Scripture indicates
that no one takes the life of Christ
but rather, he lays it down of his own volition. Jn.10:18 “No one has taken it away from Me, but I lay it down on My
own initiative, I have authority to lay it down, and I have authority to take
it up again.”
c.
The Jewish leaders were historically responsible with the assistance of
the Roman system.
d.
In a theological sense, all sinners were responsible in that it
was for our sins that he offered himself a sacrifice.
8.
Four metaphors of atonement in the New Testament.
|
Diplomatic |
Legal |
Familial |
Sacrificial |
|
The
negotiated liberation of slaves |
The
fair procedures of a just court room |
The
loss of a family member |
The
sacrifice offered at the Temple. |
|
Freedom
|
Justice
|
Love
|
Holiness
|
|
I
Cor.6:20, Mk.1045 |
Rom.5:19 |
I
Jn.4:10 |
Heb.9:12 |
|
Christ
is liberator |
Christ
is advocate |
Christ
is Son |
Christ
is priest |
Pastoral advice
What does a person have to
believe about Christ’s death to be accepted by the church?
1.
Paul seems to link the orthodox gospel to a substitutionary view of the
atonement. This would suggest that the orthodox view is fundamental to the
faith.
2. It
is very possible that a “born-again” believer could have a confused view of the
atonement. In this case a correction should be made before a person is
recognized by the church as an orthodox believer.
Questions that you should be able to answer.
1. Specific facts you should know.
a. Identify
two Scriptures that explain the meaning of Christ’s death.
b. What are
three false views of the atonement?
2. Issues that you should be able to discuss.
a. How is
the death of Christ related to the OT sacrificial system?
b. What are
some of the purposes for the atonement other than the substitutionary sacrifice
for sin?
c. How
would you defend (from Scripture and common sense) the idea of God’s wrath
against sinners?
d. What is
the offense of the cross to our contemporary culture?
e. How are
the Roman Catholic mass and the Jewish day of atonement similar?
3. Questions you should wrestle with.
a. Why is
the orthodox view of the atonement so offensive to the modern mind?
b. How
might the atonement be explained so that this offense is minimized? Is this a
wise move?
c. If a
person has a false view of the atonement should they be received as a Christian
by the church?
d. Does a
believer have to confess sin in order to have the sin forgiven?
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