Articles
Sacrifice and Atonement
In his book "The God Delusion", popular atheistic author Richard Dawkins wrote: "The God of the Old Testament is arguably the most unpleasant character in all of fiction. Jealous and proud of it; a petty, unjust unforgiving control freak; a vindictive, bloodthirsty ethnic-cleanser; a misogynistic homophobic racist..."
Professor Dawkins especially objects to the doctrine of Atonement, asserting, "I have described atonement, the central doctrine of Christianity, as vicious, sado-masochistic and repellant. We should also dismiss it as barking mad, but for its ubiquitous familiarity which has dulled our objectivity..."
Unfortunately, Dawkins is not alone in this view. Some who claim to be evangelical Christians also regard the doctrine of atonement as unjust, and incompatible with a Biblical message of peace and love. One went so far as to call it "Cosmic child abuse", and another wrote of the "myth of redemptive violence". The controversy has split congregations and at the UK's largest Christian conference it has caused a rift between the organisers of Spring Harvest and Word Alive.
The message of atonement is this: "God gave himself in the person of his son to suffer instead of us the death, punishment and curse due to fallen humanity as the penalty for sin". (from "Pierced for Our Transgressions" p21)
This month's studies reveal how the doctrine of atonement is revealed in the Bible from Genesis to Revelation, and that this too is an important message from the Messiah.
In Genesis 2:16 God gave a single command to Adam and Eve, and told them that disobedience would bring death. When they sinned, death entered the world and God’s perfect relationship with his people was broken. The sacrificial system was put in place to allow a just and holy God to dwell amongst his sinful people. Sin must lead to death, but the sacrificial system provided a substitute to be offered in place of the sinner. In the Passover, the blood of a lamb, a sacrificial substitute for the first born son, saved those who heeded God from the judgement against Egypt.
In the "Suffering Servant" passages of Isaiah it becomes clear that animal sacrifices were never intended to be sufficient in themselves, but a pointer to God's servant. He would be a guilt offering for the sins of many, "pierced for our transgressions" and whose punishment in our place would bring us peace. Isaiah 53:12 reveals the many roles God's servant plays in atonement. He is a King who divides the spoils; a sacrifice whose life is poured out; he identifies himself with the sinners, though he has not sinned; and he is a priest who offers the sacrifice and intercedes on behalf of sinners before God.
In the New Testament this is all made clearer when Jesus is identified as "The Lamb of God, who takes away the sin of the world!" Jesus talks to his disciples about the cup of God's wrath that he must drink. At their last supper (significantly at Passover) he asks to be remembered when they eat bread and drink wine, for his body and blood are given for their salvation, and usher in the new covenant. Jesus' teaching about his people being "in" him (especially in John 15) revolves around their obedience and his sacrificial love. Paul writes about how God is just in punishing sin; truthful in keeping his word that sin must lead to death, and loving in sending Jesus to bear that sin in our place. When a Christian is united with Christ our sin is killed in him, and his righteousness becomes our inheritance. In Revelation the final picture of Jesus in Heaven is as the Victorious Lion of Judah, but also the lamb who was slain and purchased men with his own blood that they might serve God.