atonement
The term used to generally designate the sacrificial work of Christ on the cross in which he propitated sin so that the wrath of God is satisfied and reconciliation is accomplished for those who are being redeemed.
- From scripture:
…[A]ll have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. (Romans 3:23-26 ESV)
God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. (Romans 5:8-11 ESV) - From The Belgic Confession (1561), Article 21, The Atonement:
We believe that Jesus Christ is a high priest forever according to the order of Melchizedek— made such by an oath— and that he presented himself in our name before his Father, to appease his wrath with full satisfaction by offering himself on the tree of the cross and pouring out his precious blood for the cleansing of our sins, as the prophets had predicted.
For it is written that “the chastisement of our peace” was placed on the Son of God and that “we are healed by his wounds.” He was “led to death as a lamb”; he was “numbered among sinners”and condemned as a criminal by Pontius Pilate, though Pilate had declared that he was innocent.
So he paid back what he had not stolen, and he suffered— the “just for the unjust,” in both his body and his soul— in such a way that when he senses the horrible punishment required by our sins his sweat became like “big drops of blood falling on the ground.”48 He cried, “My God, my God, why have you abandoned me?”
And he endured all this for the forgiveness of our sins.
Therefore we rightly say with Paul that we “know nothing but Jesus and him crucified”;50 we consider all things as “dung for the excellence of the knowledge of our Lord Jesus Christ.” We find all comforts in his wounds and have no need to seek or invent any other means to reconcile ourselves with God than this one and only sacrifice, once made, which renders believers perfect forever.
This is also why the angel of God called him Jesus— that is, “Savior”— because he would save his people from their sins. - From John Murray, The Atonement:
The atonement springs from the fountain of the Father’s love; He commends His own love towards us. We must not think, however, that the action of the Father ended with the appointment and commission of the Son. He was not a mere spectator of Gethsemane and Calvary. The Father laid upon His own Son the iniquities of us all. He spared not His own Son but delivered Him up. He made Him to be sin for us. It was the Father who gave Him the cup of damnation to drink. God was in Christ reconciling the world to Himself. Here is love supremely demonstrated.
No stronger expression appears in Scripture than this that God made Christ to be sin for us. We fall far short of a proper assessment of Christ’s humiliation if we fail to appreciate this fact. It was not simply the penalty of sin that Jesus bore. He bore our sins. He was not made sinful, but He was made sin and, therefore, brought into the closest identification with our sins that it was possible for Him to come without thereby becoming Himself sinful. Any exposition of ours can only touch the fringe of this mystery. The liability with which the Lord of glory had to deal was not merely the penalty of sin but sin itself. And sin is the contradiction of God. What Jesus bore was the contradiction of what He was as both God and man. The recoil of Gethsemane (Matt. 26:39) was the inevitable recoil of His holy soul from the abyss of woe which sin-bearing involved. And His “nevertheless not as I will, but as thou wilt, bespeaks the intensity of His commitment to the extremities of Calvary, the bitter dregs of the cup given Him to drink. Here is love unspeakable; He poured out His soul unto death. Psalms 22 and 69 are the prophetic delineature of His agony, the gospel story is the inspired record of fulfilment, the apostolic witness the interpretation of its meaning. We cannot but seek to apprehend more and more of the mystery. The saints will be eternally occupied with it. But eternity will not fathom its depths nor exhaust its praise.
Learn more:
- Lehman Strauss: The Atonement of Christ
- Leon Morris: The Atonement
- Mark Dever: Nothing But The Blood
- Reformation 21—Jeffrey Waddington: Surveying the Wondrous Cross: The Atonement in Church History
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