A Study On Salvation And The Atonement

• Introduction: 

           -Different theories on the atonement of Jesus Christ have been developed throughout the history of Christianity. Examples of theories on the atoning work of Jesus Christ are the "ransom theory," "moral influence view," "governmental theory," and the "example theory." These developments were all attempts to understand how God reconciles sinners to Himself. The doctrines of atonement, justification, sanctification, and glorification articulate a coherent theological framework that emphasizes God’s justice and mercy in the process of salvation through Christ. Understanding these concepts is vital for grasping the essence of the Christian faith and the nature of God’s redemptive plan for humanity.

• Understanding Different Shades Of Meaning In The Old Testament Usage Of The Term Atonement:

           -The following excerpt was taken from a study by William D. Barrick, Professor of Old Testament, in his study of the atonement: "The Septuagint (LXX) evidences a pre-Christian Jewish understanding of atonement (especially in the use of the Hebrew words for atonement, 19 [kipper) and 19 [koper]) as propitiation since it employs é u dokopci (exilaskonal) 83 times for translating kipper." Summing up a detailed analysis, Morris deduces that the basic meanings of kipper and ĆELA.COkouci involve the thought of the offering of a ransom which turns away the divine wrath from the sinner." In addition to ransom and divine wrath, kipper "denotes a substitutionary process... so plain as to need no comment in the cases where life is substituted for life. Since the OT reveals the reality of divine wrath, it cannot be ignored or explained away as impersonal wrath, mild displeasure, mere irritation, or capricious passion. In nearly 600 OT texts more than 20 different Hebrew words provide a rich wrath vocabulary. Divine righteousness, holiness, and justice require divine retribution. Without divine retribution, divine mercy becomes nothing more than a vestigial appendage without function or purpose."

           -Dr. Barrick's exploration of atonement cited here delves into the fundamental theological principles of substitution and propitiation. His analysis shows that the Hebrew term "kipper," often translated in the Septuagint as "hilasterion," carries the profound implication of turning away divine wrath through a ransom or substitutionary sacrifice. This concept is not about appeasing a capricious deity, but addressing the inherent justice and righteousness of God. Divine wrath, as presented in the Old Testament, is a consistent, principled response to sin, necessitating a mechanism for reconciliation. Barrick’s argument ties the concept of divine retribution directly to God's attributes of holiness and justice. Without such retribution, the very essence of divine mercy would be undermined, becoming an empty gesture. The rich vocabulary surrounding wrath in the Old Testament emphasizes the gravity and complexity of this divine-human relationship.

• Defining The Biblical Doctrine Of Atonement: 

           -Vicarious atonement, which is also known as penal substitutionary theory, means that Jesus Christ died in our place to pay the price for sin and its penalty. He resolved the problem of the separation of mankind from God on the cross. Jesus bore the punishment that we deserve in our place. In exchange, God gives to us His perfect righteousness (i.e. imputed righteousness). That is the grounds by which we are accepted before our Creator. The one sacrifice of Christ satisfied both God's wrath and His righteousness. We are in need of a redeemer because our hearts and minds have been corrupted by the fall of Adam (Romans 5:12).

           -In the Old Testament, bloody animal sacrifices were needed to atone for unintentional sin (Numbers 15:22-29; 16:47). There were no such said provisions, however, for people who sinned wilfully and habitually. The performance of these rites were thus indented to evince one's faith in the Living God. He was the object of the various offerings, which symbolized divine forgiveness. None of these sacrifices could actually get to the heart of man's problem.

           -The high priest offered sacrifices on behalf of himself and Israel. Consider the Day of Atonement, which is known in the Hebrew language as "Yom Hakippurim" (Leviticus 16). All of these bloody animal sacrifices pointed to the final, perfect sacrifice of Jesus Christ (Hebrews 10:1-4). Everybody, including the high priest, needed a true and perfect sacrifice that only a High Priest with those same characteristics could provide (Hebrews 8:3-6; 9:6-15).

           -In the New Testament, Jesus Christ is presented as being God's ultimate provisional sacrifice for our redemption. He is described as being our reconciliation to God (2 Corinthians 5:18). His work is described as being propitiatory in nature (1 John 2:1-2), which means that it turns away divine judgment on sinners. Christ's life was given as a ransom for the people (Matthew 20:28). His blood was "poured out" for the remission of our sins (Matthew 26:28).

• The Origin Of The Vicarious Atonement Theory: 

           -Penal substitutionary atonement was a further development of Anselm of Canterbury's satisfaction theory, also known as the commercial theory of atonement, by the Protestant Reformers of the sixteenth century. It best fits with the language of Scripture and was articulated most explicitly by them.

• Background Information On The Commercial Theory Of Atonement:

          -The atonement theory of satisfaction teaches that because sin robs God of His honor, it was necessary for Him restore it by either punishing sinners or through atonement work. Since He chose to make atonement for sin by offering up Jesus Christ, He was able to fully recover any lost honor. Any surplus honor remaining from Jesus' sacrifice was given to God in our place, only if we do good works.
          -"Scholars such as F.W. Dillistone have observed that Anselm's view of the atonement is set within the context of criminal law, where concepts such as honor, debt, and satisfaction feature prominently. The Reformers, by contrast, set the atonement within the context of criminal law, emphasizing guilt, punishment, and substitution. Yet both systems involve forensic interpretations of the atonement." (Nathan Busenitz, Long Before Luther, p. 141)

• A Patristic Exposition Of The Doctrine Of Penal Substitutionary Atonement:

          -"And so, when our unrighteousness had come to its full term, and it had become perfectly plain that its recompense of punishment and death had to be expected, then the season arrived in which God had determined to show at last his goodness and power. O the overflowing kindness and love of God toward man! God did not hate us, or drive us away, or bear us ill will. Rather, he was long-suffering and forbearing. In his mercy, he took up the burden of our sins. He himself gave up his own Son as a ransom for us—the holy one for the unjust, the innocent for the guilty, the righteous one for the unrighteous, the incorruptible for the corruptible, the immortal for the mortal. For what else could cover our sins except his righteousness? In whom could we, lawless and impious as we were, be made righteous except in the Son of God alone? O sweetest exchange! O unfathomable work of God! O blessings beyond all expectation! The sinfulness of many is hidden in the Righteous One, while the righteousness of the One justifies the many that are sinners. In the former time he had proved to us our nature's inability to gain life; now he showed the Saviour's power to save even the powerless, with the intention that on both counts we should have faith in his goodness, and look on him as Nurse, Father, Teacher, Counselor, Healer, Mind, Light, Honor, Glory, Might, Life—and that we should not be anxious about clothing and food." (Mathetes to Diognetus, 9)

          -In essence, penal substitutionary atonement revolves around the idea that Christ, who is sinless and righteous, took upon Himself the punishment that was due to humanity for their sins. This passage speaks to that notion by emphasizing the "sweetest exchange" where the "holy one" is given for the "unjust," highlighting the sacrificial act where the sinless Christ endures the penalty that humanity deserves.
          -The above cited paragraph also reflects on God's forbearance and mercy, stressing that God, in his overflowing love, does not hate or drive humanity away despite their unrighteousness. Instead, he takes up their burden, offering his own Son as a ransom. This directly ties into the concept of penal substitution. Christ pays the penalty on behalf of humanity, so their sins are covered by His righteousness.
          -Finally, it touches upon the transformative aspect of this atonement. The Righteous One justifies the many sinners, illustrating the redemptive power of Christ's sacrifice. This transformation is profound: those who are powerless are saved, not by their own merit but by the Savior's power, reinforcing the complete dependence on divine grace.

• The Biblical Basis For The Theory Of Vicarious Atonement: 

           -Isaiah 53 speaks of Christ being "pierced" for our transgressions and "crushed" for our iniquities. Romans 3:25-26 says that the atonement of Christ is the way that God can forgive our sins without compromising His holiness. Texts such as Romans 4:25 and 1 Corinthians 15:3 speak of Christ dying on our behalf for sin. Ephesians 5:2 employs rich sacrificial imagery to communicate the same idea. 1 Peter 2:24 speaks of the wounds of Christ as being the cause of our sins being forgiven.

          -Consider how Abraham ended up offering a ram as a sacrifice to God instead of his son Isaac (Genesis 22:13). An animal was offered in the place of Abraham's son. This typology reveals the relationship between the application of the work of Christ and the sinner.
          -Jesus Christ made the propitiatory sacrifice to satisfy God's wrath, which occurred as a result of us breaking His Law. He Himself is the propitiation for our sins. His sacrifice is a legal act. It reconciles those who believe to God, who is holy. Christ is our advocate before the Father.

• What Is Justification?: 

          -God declares a sinner to be righteous on the basis of faith (Romans 4:1-11; 5:1). This status has been accorded to us apart from our actions. It is done apart from meritorious works. Justification is an undeserved, free gift of God (Galatians 2:16-21).

• When Is One Justified?: 

          -A person is justified the moment that he first believes. Christians are saved from eternal condemnation and spiritual death the instant that they place their trust in God and His work. Thus, justification is not a process, but a one time event (Luke 18:14; John 5:24; Romans 5:1; Acts 13:38-39; 1 John 3:14). In this sense, salvation can rightly be spoken of as a done deal.

• What Is Sanctification?: 

          -This is the process of being set apart for God's work and being confirmed to the image of Christ. We contribute to sanctification through human efforts and through the Holy Spirit's power (1 Thessalonians 5:23; Hebrews 9:13-14).

          -This process occurs after justification and ends at the moment of physical death. Only after our sins are forgiven can we begin to lead a holy life. The ongoing process of sanctification is about growing in holiness, not re-earning salvation or forgiveness.
          -To sanctify means to be set apart for holy use (1 Corinthians 1:2; 6:9-11). We are called for the purpose of sanctification (1 Thessalonians 4:7) and are therefore expected to act in a holy manner (Ephesians 2:10; James 2:14-26).
          -Even if we do not live a perfect life, we are still justified. There may be times in life where believers may stumble into sin, but they turn themselves to God in repentance and keep moving forward in their spiritual walk.
          -So, while we are more holy at the end of our life than the beginning, we will never be perfectly holy until we are in heaven. As long as we are on this earth, we still exist in fallen human nature. In Jesus Christ, God sees us as without blemish because we are covered in His blood.

• What Is Glorification?: 

          -This is the end of the sanctification process and takes place when we get to heaven (1 John 3:2; Ephesians 3:15; Philippians 3:20-21). The agent of glorification is the Holy Spirit. We are then in an eternal state and have been fully perfected in our nature.

• Confusing Justification with Sanctification

          -Certain professing Christian groups, such as the Mormons and International Churches of Christ, teach that a person is not justified until the final Day of Judgment when their works are evaluated, determining their worthiness of a place with God in heaven. These groups blur the lines between justification and sanctification, treating them as one and the same. This theology results in a works-based salvation, allowing humans to boast before God.

• Labeling Justification as a Process Is Highly Illogical

          -The idea of justification being a process makes no logical sense. How would it work? The notion of being "a little justified now" or "more or less justified tomorrow" is absurd. If we are guilty in God's eyes, then we face His divine wrath and eternal condemnation in hell. We cannot be simultaneously justified (and thus going to heaven) and unjustified (and thus heading to hell). We are either justified or not at all.
          -The false notion that justification is a "process" equates to a works-based system of righteousness, where, at the moment of physical death, God would tally our deeds to decide if we have performed enough good works to earn entrance into heaven. This is not a valid theological definition of justification. Such a description only outlines a process (with an unknown name) leading up to justification.