The English word "atonement" derives from an Anglo-Saxon term that practically signifies "a making at one." Though the English term "atonement" is common to the Old Testament, it is found only once in the New Testament (Rom. 5:11 KJV). There, the original term (katallage) is better rendered as "reconciliation" (ASV; cf. also 2 Cor. 5:19). The Greek word denotes the "re-establishment of an interrupted or broken relationship."
In the biblical context, atonement refers to the plan employed by the Lord to provide a way of salvation for sinful humanity through Christ's redemptive mission. Here are the basic facts.
- God is a perfectly holy being (Isa. 6:3; Rev. 4:8). Sin, therefore, is contrary to his very nature (Jas. 1:13). As a truly holy Being, the Lord cannot ignore sin or tolerate wickedness indefinitely in any form (Hab. 1:13).
- Jehovah is also a God of justice, the very foundation of his rule (Psa. 89:14). Accordingly, some satisfaction for sin must be made. The principle is this: "The wages of sin is death" (Rom. 6:23).
- If man were to be redeemed, God would have to extend mercy (cf. Eph. 2:4) in some fashion to satisfy divine justice. Exactly, would this be achieved?
- The solution is realized in the gift of Christ. Jesus lived the perfect life (Jn. 8:29; Heb. 4:15; 1 Pet. 2:22) and became qualified to be a substitute offering on man's behalf (cf. Heb. 2:10; 5:8-9). Through Jesus' death, Heaven's requirement of justice is satisfied (see Isa. 53:11; Rom. 3:22ff). Hence, the atoning offering of the Son of God became available to all men (Isa. 53:6; Jn. 3:16; 1 Tim. 2:4; 2 Pet. 3:9). The Calvinistic dogma of a "limited" atonement -- meaning atonement is only available to an "elect" group chosen before the foundation of the world -- is entirely erroneous.
- Jesus is the author of eternal salvation to all who obey him (Jn. 3:36; Rom. 6:17-18; Heb. 5:8-9). One is reconciled to God when he, through obedience, accepts Christ as his "atonement" offering.
