Atonement: This word does not occur in the Authorized Version of the New
Testament except in
(Romans 5:11) where in the Revised Version the word
"reconciliation" is used. In the Old Testament it is of frequent
occurrence. The meaning of the word is simply at-one-ment, i.e., the
state of being at one or being reconciled, so that atonement is
reconciliation. Thus it is used to denote the effect which flows from
the death of Christ. But the word is also used to denote that by
which this reconciliation is brought about, viz., the death of Christ
itself; and when so used it means satisfaction, and in this sense to
make an atonement for one is to make satisfaction for his offences
(Exodus 32:30; Leviticus 4:26; 5:16; Numbers 6:11) and, as regards the person, to
reconcile, to propitiate God in his behalf. By the atonement of
Christ we generally mean his work by which he expiated our sins. But
in Scripture usage the word denotes the reconciliation itself, and
not the means by which it is effected. When speaking of Christ's
saving work, the word "satisfaction," the word used by the
theologians of the Reformation, is to be preferred to the word
"atonement." Christ's satisfaction is all he did in the room and in
behalf of sinners to satisfy the demands of the law and justice of
God. Christ's work consisted of suffering and obedience, and these
were vicarious, i.e., were not merely for our benefit, but were in
our stead, as the suffering and obedience of our vicar, or
substitute. Our guilt is expiated by the punishment which our vicar
bore, and thus God is rendered propitious, i.e., it is now consistent
with his justice to manifest his love to transgressors. Expiation has
been made for sin, i.e., it is covered. The means by which it is
covered is vicarious satisfaction, and the result of its being
covered is atonement or reconciliation. To make atonement is to do
that by virtue of which alienation ceases and reconciliation is
brought about. Christ's mediatorial work and sufferings are the
ground or efficient cause of reconciliation with God. They rectify
the disturbed relations between God and man, taking away the
obstacles interposed by sin to their fellowship and concord. The
reconciliation is mutual, i.e., it is not only that of sinners toward
God, but also and pre-eminently that of God toward sinners, effected
by the sin-offering he himself provided, so that consistently with
the other attributes of his character his love might flow forth in
all its fulness of blessing to men. The primary idea presented to us
in different forms throughout the Scripture is that the death of
Christ is a satisfaction of infinite worth rendered to the law and
justice of God (q.v.), and accepted by him in room of the very
penalty man had incurred. It must also be constantly kept in mind
that the atonement is not the cause but the consequence of God's love
to guilty men
(John 3:16; Romans 3:24,25; Ephesians 1:7; 1 John 1:9; 4:9) The atonement
may also be regarded as necessary, not in an absolute but in a
relative sense, i.e., if man is to be saved, there is no other way
than this which God has devised and carried out
(Exodus 34:7; Joshua 24:19)
(Psalms 5:4; 7:11; Nahum 1:2,6; Romans 3:5) This is God's plan, clearly revealed;
and that is enough for us to know.
