n
1. satisfaction, reparation, or expiation given for an injury or wrong
2. (Christian Religious Writings / Theology) (often capital) Christian theol
a. the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ
b. the sufferings and death of Christ
3. (Christian Religious Writings / Theology) Christian Science the state in which the attributes of God are exemplified in man
4. Obsolete reconciliation or agreement
Atonement
Author: Matthew G. Easton, with minor editing by Paul S. Taylor.
This word is often used in the Old Testament. However, it only occurs once in the New Testament of the King James Bible, Rom. 5:11, where other versions use the word “reconciliation.”
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. When so used. it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offenses (Ex. 32:30; Lev. 4:26; 5:16; Num. 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 theBible, 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 thepunishment 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 preeminently that of God toward sinners, effected by thesin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fullness of blessing to men.
The primary idea presented to us in different forms throughout the Scripture is that the death of Christis 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 ofGod's love for guilty men (John 3:16; Rom. 3:24-25; Eph. 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 (Ex. 34:7;Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2,6; Rom. 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
The Bible’s central message is atonement. From the first stories in Genesis to the last visions of Revelation it is everywhere apparent that God seeks to reconcile his people to himself and that he has provided a way to do so.
The word atonement, is almost the only theological term of English origin. It was likely first used in Tyndale’sEnglish translation as derived from the adv. phrase atonen, meaning “in accord,” literally, at one.[1] In the English Bible, it is mainly used to translate the Hebrew word kipur, although it is used once in the King JamesNew Testament to translate the Greek word katallage (see Romans 5:11). Most modern translations render this word “reconciliation” in its other occurrences throughout the N.T.
Atonement in the Old Testament
Certainly the most frequently mentioned means of atonement in the Old Testament were the blood sacrifices, dominating the use of the term by constant reference in the books of Leviticus and Numbers. Atonement needed to be made for everything from heinous crimes like idolatry (Num 16:47) to mistakes of intent, when the only sin was ignorance or error, not willful disobedience (Num 15:22–29).
Day of Atonement
The Day of Atonement was an annual day of repentance for the Old Testament people of Israel the rites for which are set forth in Leviticus chapter 16 (also see Exodus 30:10; Leviticus 23:27–31, 25:9; Numbers 29:7–11). It is described as a solemn fast, a Sabbath on which no food or drink could be consumed, and on which all work was forbidden. Sacrifices were offered by the high priest as an atonement for himself and for the people.
The Bible calls the day Yom Hakippurim (Hebrew, Day of the Atonements), which the Jewish people continue to observe today as Yom Kippur.
“Perhaps the heart of the Old Testament teaching on atonement is found in Leviticus 16, where the regulations for the Day of Atonement occur. Five characteristics relating to the ritual of the Day of Atonement are worthy of note because they are generally true of atonement as it is found throughout Scripture: (1) the sovereignty of God in atonement; (2) the purpose and result of making atonement; (3) the two goats emphasize two different things, and the burning another, about the removal of sin; (4) that Aaron had to make special sacrifice for himself; (5) the comprehensive quality of the act.” (Baker’s Evangelical Dictionary of Biblical Theology, s.v.atonement).
Atonement in the New Testament
The New Testament presents the person and work of Christ as God’s ultimate provision for atonement. The English word atonement is used to describe the New Testament concept of Christ presented as ourreconciliation (2 Cor. 5:18), as a propitiation (1 John 4:10), in giving his life as “a ransom for many” (Matt. 20:28), having poured out his blood “for the forgiveness of sins” (Matt. 26:28).
“Particularly important for the full biblical picture of atonement as it is found in Christ is the sacrifice Aaron makes for himself and his family (Lev 16:11–14). Everyone, even the high priest, is guilty and needs atonement that can only be provided by God himself. The author of Hebrews emphasizes this point to make clear his doctrine of the purity of Christ as both the true and perfect sacrifice and the true and perfect priest who performs the ritual of atonement (8:3–6; 9:6–15). The Old Testament sacrifices are shown to be but shadows of the real sacrifice of Christ on the cross by the fact of Aaron’s sinfulness; an imperfect high priest cannot offer a true sacrifice, just as the blood of bulls and goats could never truly pay for the offense of human sin or substitute for the shedding of human blood.” (Baker’s, s.v. atonement).
没有评论:
发表评论