Christ's Atoning Work and Sin Removal Theology
Christ's atoning work is understood as the means by which reconciliation between God and humanity is achieved, primarily through his death [1]. The term "atonement" itself signifies "at-one-ment," or the state of being reconciled [1]. This concept is deeply rooted in the biblical understanding of sin and God's response to it.
Sin is presented in Scripture as a pervasive human condition. All human beings are born with a sinful nature [2], and this nature manifests in various forms of transgression. The first sin, committed by Adam and Eve, involved disobedience to God, a love of self, and ingratitude, demonstrating a preference for the creature over the Creator [5]. Sin is not merely an isolated act but can be described as "all sorts of sinful acts" [3]. It involves deliberate rebellion and an insolent or arrogant attitude towards God [6]. The Apostle Paul emphasizes the universal sinfulness of both Gentiles and Jews, asserting that no one can find favor with God through their own actions [7]. Even after conversion, individuals continue to commit actual sins, and denying this is likened to making God a liar [8].
God's response to sin is wrath, which is not a spontaneous emotional outburst but a necessary reaction from a holy God [7]. The Old Testament frequently depicts God's anger and predicts a decisive outpouring of His wrath on human sin [7]. To address this, the concept of atonement was central to Old Testament worship. Sacrifices were offered for sin, serving as a ceremonial expiation for uncleanness or transgression [12, 13]. The purpose of these sacrifices was to make persons and objects capable of surviving in God's presence by negating the effects of their sin [10]. While some interpret atonement as a "covering over" of sin, others suggest it means to "blot out, erase, or cleanse" [10]. In either case, the outcome is the removal of sin's impediment to fellowship with God [10].
In the New Testament, Christ's death is presented as the ultimate means of atonement and reconciliation [1]. The book of Romans, for instance, uses "reconciliation" where the King James Version uses "atonement" in Romans 5:11, highlighting the effect of Christ's death [1]. Christ's atoning work is understood as a singular, decisive act that addresses the problem of sin. Through Christ, believers are claimed by God [9]. The ministry of the Gospel includes the preaching of repentance and the remission of sins, both of which are understood to be in Christ's hands to bestow [11]. The forgiveness of sins is granted through the atonement made by Christ, just as Old Testament sacrifices provided forgiveness upon their offering [13].
The nature of sin, as described in 1 John, is that "He that committeth sin is of the devil" [4]. However, this does not imply a literal generation from the devil, but rather an imitation of the devil's actions, leading to corruption [4]. Christ's work, therefore, is to counteract this corruption and to provide a path to righteousness.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement — This word does not occur in the Authorized Version of the New Testament except in Rom. 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”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
- Exodus (Protestant academic) “Tyndale House on Exodus 29:33: 29:33 their purification: Or their atonement. Traditionally, atonement has been described as a “covering over.” Some more recent commentators seek to derive the term from another Semitic root (which does not occur elsewhere in the Hebrew Bible) and thus arrive at “blot out, erase, or cleanse.” In either case, the effect is the same: Persons and objects are made capable of surviving in God’s presence because of a negation of the effects of their sin.”
- Luke (Baptist/Reformed) “John Gill on Luke 24:44: And that repentance and remission of sins,.... Which are the sum of the Gospel ministry; see Act 20:21 the doctrine of "repentance" is not of the law, which neither requires, nor admits of it, but of the Gospel. The Persic version calls it, "the Gospel of repentance"; a doctrine preached by John the Baptist, Christ, and his apostles; and the thing itself is a blessing of the covenant, a gift of God's grace, and in the hands of Christ to bestow; and therefore the doctrine of it is published in his name, as well as remission of sins; which, though it springs from the fre”
- Leviticus (Baptist/Reformed) “John Gill on Leviticus 15:15: And the priest shall offer them, the one for a sin offering, and the other for a burnt offering,.... As in the case of a new mother who is poor, and of a poor leper, Lev 12:8, and the priest shall make atonement for him before the Lord for his issue; which, though not in itself sinful, yet might be occasioned by sin, for which the atonement was made: or, however, it was a ceremonial uncleanness, and therefore a ceremonial expiation must he made for it, typical of the atonement by the blood and sacrifice of Christ, by which all kinds of sin is expiated and remove”
- Leviticus (Baptist/Reformed) “John Gill on Leviticus 19:22: And the priest shall make an atonement for him,.... By offering his sacrifice for him, typical of the atoning sacrifice of Christ: with the ram of his trespass offering before the Lord; presented before him at the door of the tabernacle, and offered up on his altar: for his sin which he hath done; or "sinned", which is so expressed, according to Jarchi, to take in his sin, whether done ignorantly or presumptuously: and the sin which he hath done shall be forgiven him; upon the atonement made, as all the sins of God's people are forgiven through Christ, upon ”