Easton's Bible Dictionary (1897)
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 means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (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 Scripture usage
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 the punishment 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 pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is 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 of God’s love to 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.
Hastings' Dictionary of the Bible (1898)
ATONE'MENT. Literally, at-onement, or reconciliation; theologically, the satisfaction or propitiation brought about by the death of Christ as the ground of the accord or reconciliation between God and man. The word occurs often in the Old Testament, but only once in the New (Rom 5:11, where the Greek means "reconciliation," which is the result of the atoning death of Christ). The subject itself is presented in every variety of form both in the
Gospels and in the Epistles. Rom 3-8 and Heb 7-10, inclusive. The great atonement made for sin by the sacrifice of Christ constitutes the grand substantial foundation of the Christian faith. The efficacy of it is such that the sinner, though by nature the child of wrath, by faith in Christ is brought into favor with God, is delivered from condemnation, and made an heir of eternal life and glory. The Hebrew word rendered "atonement" signifies
"covering," Ps 32:1, and the Greek version of this Hebrew word is translated "propitiation" in our Bible, and may denote either that our offences are covered or that we are protected from the curse, Christ being made a curse for us. Gal 3:13. Generally, wherever the term occurs, a state of controversy or estrangement is implied; and in relation to the party offended, it imports something done to propitiate. Gen 32:20; Eze 16:63. The idea of
making an atonement is expressed by a word which signifies "to make propitiation;" and the apostles, in referring to the death of Christ, use those very terms which in the Septuagint version of the Old Testament are applied to legal sacrifices and their effect, thus representing the death of Christ not only as a real and proper sacrifice, but as the truth and substance of all the Levitical types and shadows — the true, efficacious, and only
atonement for sin, 1 John 2:2 and 1 John 4:10; showing that Christ is not only the agent by whom the propitiation is made, but was himself the propitiatory sacrifice.
Schaff's Bible Dictionary
ATONE'MENT, DAY OF. Lev 16; Lev 23:27-32. The only Jewish fast-day; the annual day of humiliation. It was kept five days before the Feast of Tabernacles, or on the tenth day of Tisri; i.e. in the early part of October. The fast lasted from sunset to sunset. It was kept as a solemn Sabbath. Once a year upon this day did the high priest alone enter the holy of holies. This was the preparation. It was ordained that he should bathe himself, and then
dress in holy white linen. He was then to bring forward his sacrifices, which must be his purchases — a young bullock for a sin-offering and a ram for a burnt-offering. These he offered for himself and family. Besides these, he brought forward two goats for a sin-offering and a ram for a burnt-offering. These, being for the benefit of the people, were paid for out of the public treasury. The two goats were then led up to the entrance of the
tabernacle and lots cast upon them, one lot marked "For Jehovah." the other marked "For Azazel" The latter is a phrase of unusual difficulty. But the best modern scholars agree that it does not designate the goat, but the personal being to whom the goat was sent. See Goat, Scape. The high priest offered the bullock, carried live coals in a censer from the altar, with a handful of incense, into the holy of holies. There he sprinkled the blood with
his finger upon the mercy-seat, eastward, and before it seven times. He then killed the goat "for Jehovah" and sprinkled its blood in the same manner. Over the goat "for Azazel" the sins of the people were confessed by the high priest, and then it was sent away by "the hand of a fit man into the wilderness." The ceremony was now over. Accordingly, the high priest again bathed, put on his usual garments, and offered the two rams.