It is often stated that there are three theories of the atonement: The Ransom Theory, in which Jesus’ death is a payment made to Satan; The Moral Theory in which Jesus’ death is the prime example of love; and The Substitutionary Theory, which is being discussed. However, atonement theories are not limited to three. In fact, there are many theories of the atonement and more are being created annually. But it makes it easy to set up three main theories in order to discuss how they are not biblical or not realistic. The problem with almost all atonement theories, however, is that they limit themselves to talking about only a few passages and then rely on particular definitions or cultural ideas to make their point. An inadequate theory is often found by significant themes that are not discussed. Below, I want to talk about some biblical themes that must be included in any atonement theory and are almost never discussed when presenting Substitutionary Atonement Theory, or, in fact, any single atonement theory.
Salvation is found in the combination of Jesus’ death and resurrection
Many atonement theories only spend time speaking of the significance of Jesus’ death. However, any well-rounded atonement theory must include a discussion about Jesus’ resurrection as well as His death. Main passages about atonement and Jesus’ death speak just as strongly about Jesus’ resurrection. These include: Isaiah 52:13-53:12; Psalm 22; Jesus’ predictions of his death, including Mark 8:31; Philippians 2:6-11; John 12:24-25; Romans 5:10 and many more. Jesus is not just the dying Savior, but also the living Lord and this must be reflected in any compete atonement theory.
Jesus’ death defeated all the powers
It is said by some that the Ransom Theory is unbiblical. If one sees the Ransom Theory (also called the Christus Victor theory) as simply being a payment to Satan, one can perhaps make the point. However, that is only one formulation of the atonement theory, a straw man that is easy to dismiss. If one formulates the theory as being through his death and resurrection, Jesus triumphed over the powers, there is strong Biblical evidence for this. Colossians 2:14-15, John 12:31-32 and Hebrews 2:14 makes this connection explicit. And if Sin, Death and Hades are seen as powers, then Jesus’ death is seen to defeat them as well: Revelation 1:18; Romans 6:8-10; and all of I Cor. 15, especially vv. 54-57. While an atonement theory does not have to center around Jesus’ defeat of the powers, it must include that as a theme.
Jesus’ death is an example for us to follow
The example theory promoted by Peter Abelard is often rejected by believers as being salvation by works. However, Jesus’ death is clearly promoted as an example for believers to follow. Philippians 2:5-12; I Peter 2:21-25; Ephesians 5:25-28; Mark 8:31-38 and John 15:12-13 all speak of it being necessary to imitate Jesus’ death. Revelation 12:10-11 connect Jesus’ death with both the defeat of Satan and the example of Jesus being lived out among the disciples. And Colossians 1:14 goes so far as to say that Jesus’ death is insufficient for the church and that the suffering of the apostles must accompany it. The difficulty with Peter Abelard’s approach is connecting Jesus’ death strictly with love. Yes, love is significant, especially in John 15 and Ephesians 5, but the major theme is that of humility and even death in following Jesus. This theme is significant and must be included in any atonement theory.
Jesus’ death leads to the ending of sin in believers
It is often connected with Substitutionary Atonement Theory that Jesus’ righteousness is imputed to believers in Jesus. This means that faith in Jesus unifies one in Jesus, and then a believer becomes “clothed” in righteousness, taking on the righteousness of Jesus which one did not earn oneself. This theory might be true, but the Scripture declares that this righteousness is not simply “imputed” but is also practical. Jesus’ death isn’t only to stop the power of sin, but also the action of sin in followers of Jesus. I Peter 2:24; Galatians 5:24 and especially Romans 6 declares that the death of Jesus is not only to impute righteousness, but it creates a lifestyle of living for God in the follower. Thus, sin is perhaps not ceased, but one’s life is clearly to no longer be characterized by sin, but by doing righteousness. A theory of atonement must include this.
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