Lamb of God: Atonement
- James Collazo
- Mar 3, 2021
- 7 min read
Updated: Nov 17
Introduction
Atonement means making right what was wrong—repairing the offense that separated God and humankind. In Christian belief, it refers to the reconciliation made possible through Jesus' sacrificial death. The word atone literally means "at one," describing restored harmony between two once-divided parties. Yet this unity does not mean we share in God's divine nature. Only Jesus possesses true oneness with the Father in that way (John 3:16–18, 10:30).
The New Testament idea of atonement builds on the Old Testament concept of propitiation while also expanding its meaning. Propitiation describes the Hebrew practice of animal sacrifice, through which the Israelites sought to receive or regain God's favor. In Leviticus, the Law of Moses instructs the priests to offer sacrifices for the people's sins:
[He will] and do with this bull just as he did with the bull for the sin offering. In this way, the priest will make atonement for the community, and they will be forgiven. Then he shall take the bull outside the camp and burn it as he burned the first bull. This is the sin offering for the community (Lev. 4:20–21).
Jews observe the Day of Atonement (Hebrew: Yom Kippur; H3117 / H3725) through fasting, prayer, and solemn synagogue worship. It is the holiest day on the Hebrew calendar, when the people mourn their sins together and repent before God (Lev. 16:1–34, 23:26–32; Num. 29:7–11). However, God does not require us Christians to observe the Day of Atonement, because he fulfilled its purpose in Jesus. The author of Hebrews writes:
The Law is only a shadow of the good things that are coming—not the realities themselves. For this reason, it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. Otherwise, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins. It is impossible for the blood of bulls and goats to take away sins. . . . And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all (Heb. 10:1–4, 10).
Atonement Themes
Christian theologians describe several main ways to understand atonement, and these views often work together to form a unified picture rather than compete with one another. Each one shows how Jesus overcame sin and what his saving work means for the world. The chart below explains how each view highlights a key part of the Bible's message of redemption. Together, they reveal that atonement is too great to fit into one idea, offering different yet connected views of the same truth—Jesus' death and resurrection as God's way of reconciling the world to himself. To grasp this mystery, we must take a holistic view that draws on Scripture and the church's wisdom throughout history.
Christ the Substitute
The idea of atonement begins with God's perfect justice, which holds every person accountable for sin (Greek: hamartia, G266, "to miss the mark"). In studying this doctrine, we must avoid thinking of God in merely human terms. He is the eternal Logos (G3056; cf. John 1:1)—the source of all truth and the standard of divine law. This legal framework is not symbolic but grounded in the Law of Moses (Rom. 3:19–20). Because humanity is fallen, we are deeply sinful—violators, rebels, and offenders against God's holiness (Rom. 3:10–12; cf. Pss. 14:1–3, 53:1–3; Eccles. 7:20).
In our guilt, we are like Judas—betrayers deserving judgment. Yet, in his mercy, God provides a way for atonement. The apostle Paul writes, "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Rom. 6:23). Justice demands the death penalty for sin—we are spiritually dead in our trespasses. Under the Law, God allowed the Jews to offer substitutionary sacrifices, where an innocent animal died in the place of the guilty. However, these sacrifices had to be repeated daily and yearly at the Jerusalem temple, showing that they could not permanently remove sin.
Jesus became the Lamb of God who takes away the sins of the world, offering himself as the ultimate and final sacrifice (John 1:29). In this act, God did not punish another being but gave himself for humanity. Some modern commentators dismiss substitutionary atonement as "cosmic child abuse" because they misunderstand the relationship within the Trinity and confuse Jesus' messianic title, "Son of God," with literal human sonship (see "Trinity: Jewish & Gentile Views"). However, Scripture teaches that Jesus, the incarnate Logos, came as fully human and fully divine, possessing the very nature of God (see "Confessions of Faith"). In doing so, God fulfilled his own justice and showed his mercy at the same time. Because sin requires payment, God did not suspend justice—Jesus chose to bear the full cost himself.
The word atonement means "to cover" (Hebrew: kafar, H3722), referring to the mercy seat that covered the Ark of the Covenant, where God met his people on the Day of Atonement (Exod. 25:17–22, 37:1–9). Likewise, Jesus' blood covers our sins, so God no longer counts them against us. His innocence and obedience provide the basis for our acquittal (2 Cor. 5:21). As the Lamb of God, Jesus took upon himself the guilt and wrath that justice required, drinking the "cup" of divine judgment during his crucifixion (Matt. 26:39; Mark 14:36; Luke 22:42; cf. Isa. 51:17, 22; Jer. 25:15–16; Rev. 14:10, 16:19). Through his sacrifice, God's wrath is satisfied, sin is covered, and humanity is reconciled to him once and for all.
Christ the Victor
The victory of Christ Jesus began with the payment of a ransom. Today, we often think of a ransom as money paid to kidnappers, but in its original sense, it meant a bail—a price that secures a prisoner's release. This idea fits within the legal structure of the Law of Moses and connects closely to both the Ransom and Christus Victor models of atonement. Moses writes, "Receive the atonement money from the Israelites and use it for the service of the tent of meeting. It will be a memorial for the Israelites before the LORD, making atonement for your lives" (Exod. 30:16). This passage shows that God told the people of Israel to offer a payment instead of their own lives. The ransom showed the cost of their sin and took the place of their blood, which represents life. Because losing blood means death, the ransom reminded them that redemption always requires the price of a life given in their place.
However, Jesus fulfilled this payment when he died on the cross, giving his lifeblood for all who repent of their sins. The apostle Peter writes:
For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect (1 Pet. 1:18–19).
Jesus paid this ransom to the Father, not to the devil (Rom. 6:22–23), contrary to what some theologians from late antiquity—such as Origen of Alexandria (c. AD 185–254) and Augustine of Hippo (AD 354–430)—once taught. Jesus owed the devil nothing. Instead, the Father placed all things under Christ's authority, as Paul declares, "For he must reign until he has put all his enemies under his feet" (1 Cor. 15:25; cf. Ps. 110:1) and, "God placed all things under his feet and appointed him to be head over everything for the church" (Eph. 1:22).
Sharing in Jesus' Death & Resurrection
The author of Hebrews writes:
But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool. For by one sacrifice, he has made perfect forever those who are being made holy (Heb. 10:12–14).
This passage teaches that Jesus offered himself once for all, and his atonement covers every sin throughout history. Yet his final victory as Christus Victor will come at the end of the world. Until then, we must crucify our sinful nature daily, just as Jesus gave up his life on the cross (Gal. 5:24; cf. Matt. 16:24–26). We must also receive baptism, as Paul explains:
We were, therefore, buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin (Rom. 6:4–6).
Conclusion
Atonement means restoring a proper relationship between God and people. In the Old Testament, the Israelites offered animal sacrifices to seek forgiveness and regain God's favor. These sacrifices were temporary and pointed to something greater. In the New Testament, Jesus Christ fulfills and replaces them through his death and resurrection. His sacrifice is complete and final, doing what no animal offering could—bringing lasting peace with God. On the cross, Jesus paid the price for sin, satisfied God's justice, showed his mercy and love, and defeated evil. While the Day of Atonement remains vital to Jewish tradition, Christians believe that Jesus' once-for-all sacrifice brings true reconciliation with God. Atonement is not just a ritual but the living reality of God's saving work through Christ, who restores people to holiness, justice, and fellowship with him.
Prayer
Blessed are you, LORD our God, King of heaven and earth. You redeem us through your Son, who freed us from sin and death and revealed your mercy and love. When our strength fades, speak peace to our spirits and bring us into your joy. Through Jesus Christ our Lord. Amen.
Bibliography
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Kimber, Brandon, dir. American Gospel: Christ Crucified. Transition, 2019. Video, 2:46. [link].
Nadler, Sam. Messiah in the Feasts of Israel. Charlotte: Word of Messiah, 2010.
Pate, C. Marvin. From Plato to Jesus: What Does Philosophy Have to Do with Theology? Grand Rapids: Kregel Academic, 2011.
Pugh, Ben. "Ransom, Substitute, Scapegoat, God: Is There One Doctrine of the Atonement?" The Church Times (blog). Hymns Ancient & Modern. March 29, 2018. [link].
