The Sacrifice of Jesus: Understanding Atonement Biblically

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More often, the idea of atonement concerns cleansing a person who has sinned or become defiled in some way: for a woman after childbirth (Leviticus 12:8), a leper who had been healed (Leviticus 14:18–19), or a Nazirite who had broken his vows, even accidentally (Numbers 6:11). The most common uses of atonement have to do with sacrifices for an individual sinner (Numbers 5:7–9), a group such as the Levites before they perform temple services (Numbers 8:12), and even the nation as a whole. Leviticus 16 explains the Day of Atonement when the sins of the whole nation are dealt with by a sacrifice. What can the young men do to prepare to learn? For example, they could read a talk, watch a video, or study a scripture related to this doctrine. He is the atoning sacrifice [ hilasmos] for our sins, and not only for ours but also for the sins of the whole world.” (1 John 2:2)

It takes about 4 Hours and 2 minutes on average for a reader to read The Sacrifice Of Jesus: Understanding Atonement Biblically. This is based on the average reading speed of 250 Words per minute. These reflections explain why a theological statement about the oneness of God follows the request of prayer for those in leadership positions. It explicitly challenges the Roman Emperor Cult as well as the Greco-Roman pantheon through the fundamental claim that “there is one God” (2:5). Similar statements are typical for Pauline and Deutero-Pauline letters (see, e.g., Romans 3:30; 1 Corinthians 8:4-6; Galatians 3:20; Ephesians 4:5, 6). Chicago style: The Free Library. S.v. The Sacrifice of Jesus: Understanding Atonement Biblically.." Retrieved Oct 31 2023 from https://www.thefreelibrary.com/The+Sacrifice+of+Jesus%3a+Understanding+Atonement+Biblically.-a0290417795

And it is especially true when we stumble upon the Greek word hilasterion while reading Romans 3:25: What is the most important aspect of this great salvation which we have? Is it the fact that we are going to heaven? Or that we are now the recipients of a peace that passes all understanding? Or even that that we can now enjoy intimate fellowship with the God of the universe? Many, however, criticize the above assumptions and lean toward understanding hilasterion as cleansing or purging of sin—something directed primarily toward humanity, not God.

For many writers the victory was achieved because Jesus was used as a ransom or a "bait". In Mark 10:45 Jesus describes himself as "a ransom for many". This word "ransom" was debated by later writers. The Greek writer Origen suggested Jesus's death was a ransom paid to the Devil. For example, John the Baptist describes Jesus as "the lamb of God that takes away the sins of the world". (John 1:29) This is an astoundingly-concise, informative and clear volume on Jewish sacrifice in the ancient Levitical system, as well as a thought-provoking consideration of how the death of Jesus could figure symbolically into that thought-world. Ultimately, Eberhart proposes a tantalizing interpretation of Jesus' death that does not fit neatly into the conservative-evangelical (quasi-reformed) views that are so well-known today. The possibility of some of the New Testament images and metaphors for Jesus' death coming from secular sources is kind of mind-blowing, as well as the notion that the actual death/slaughter of the animal in Levitical sacrifices was a marginally important action. If applied to Jesus' death in the way Eberhart is suggesting, the shift in thinking is quite profound.

But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?" ( Hebrews 9:11-14) Have you ever stepped in and intentionally and willingly taken the punishment for something that someone else has done, knowing full well that you yourself are not guilty? If so, or even if not, this only begins to give us an understanding of what substitutionary atonement is. Christ has made a perfectly sufficient atonement for all those who will trust in Christ. Just as in the story of the Exodus the Israelites had to place the door of the lamb on their doorpost, so too we must apply the blood of Christ. The atonement is effectual when sinners, by faith and repentance, apply the sacrifice of Christ to themselves. Through our union with Christ his death becomes our death and his life becomes our life. In this moment the goodness of God is questioned. “Every good and perfect gift comes from the Father”, and the serpent questions this. He convinces Eve, and later Adam, that there is something good which has not been given to them. “God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil”. This is his not so subtle way of saying, “If you want something you’ve got to take it yourself”. The serpent wedged his cloven hoof into the heart of man and woman, dug in a little, and created a void in their heart. Then he said, “I’ll tell you how to fill it”. Ask the young men to match an event that happened during the last few hours of the Savior’s life with scripture references in Matthew 26–28 (such as the suffering in Gethsemane, the betrayal, the trials of Christ, the Crucifixion, and the Resurrection; for depictions of these events, go to biblevideos.ChurchofJesusChrist.org or the Gospel Art Book). What do the young men learn about the Savior and His Atonement from these events? Invite a few quorum members to share their feelings about what the Savior has done for them.

The events leading up to the arrest and crucifixion of Jesus are well-told by the Gospel writers, as are stories of the Resurrection. But why did Jesus die?This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice [ hilasmos] for our sins. (1 John 4:10) God is holy and perfect. You are not. Therefore, God is angry at you, hates you even, and so he has to kill you. But, because he’s merciful, he’ll let you bring this animal to him and will have the animal killed instead of you. The "sacrifice" of Jesus is one of the most central doctrines in Christianity-- and one of the most controversial, especially in contemporary debate (and after the appearance of films such as The Passion of the Christ). The implications of a violent parent and the necessity of innocent suffering are profoundly troubling to many people. Are they nevertheless necessary elements of Christian theology?