The doctrine of the death and atonement of Christ has been debated and interpreted in different ways across Christian history, especially regarding the exact nature and extent of Christ’s atoning work. At the heart of this debate is whether Christ’s death is sufficient to cover the sins of humanity once and for all or whether additional works, sacraments, or efforts are necessary for salvation. Below is an expanded discussion, offering both sides of the argument with supporting scriptures and an examination of the doctrine from the perspectives of the Hebrew, Greek, and Christian traditions.
Atonement: For vs. Against
1. The Doctrine of Atonement: For
The position in favor of the doctrine of atonement through the death of Christ holds that His sacrificial death was sufficient to pay the penalty for the sins of humanity. This perspective affirms that salvation is by grace alone, through faith in Christ alone.
Supporting Scriptures:
- John 1:29
“The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” (KJV)
Interpretation: John the Baptist identifies Jesus as the Lamb of God who takes away the sin of the world, pointing to the sufficiency of Christ’s sacrifice. - Romans 3:25-26
“Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.” (KJV)
Interpretation: Christ’s death is a propitiation, meaning it appeases God’s wrath against sin. By faith in His blood, we are justified and reconciled to God. - Hebrews 10:12-14
“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.” (KJV)
Interpretation: The writer of Hebrews emphasizes the finality and sufficiency of Christ’s sacrifice, which perfected believers for all time. - 1 Peter 3:18
“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:” (KJV)
Interpretation: Christ’s death was a substitutionary sacrifice, where the just (Christ) died for the unjust (humanity), making reconciliation with God possible. - 2 Corinthians 5:21
“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (KJV)
Interpretation: Christ, sinless Himself, took on our sin and its penalty, so that we could be made righteous through Him. - Isaiah 53:6
“All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.” (KJV)
Interpretation: This prophetic passage points to Christ bearing the sin of the world, affirming His sacrificial role in the atonement. - Ephesians 2:8-9
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (KJV)
Interpretation: Salvation is a gift from God, granted by grace and received by faith, not by human effort or works. - Matthew 26:28
“For this is my blood of the new testament, which is shed for many for the remission of sins.” (KJV)
Interpretation: Jesus speaks of His blood being shed for the remission of sins, indicating that His death would bring about the forgiveness of sins.
Key Theological Points (For):
- Substitutionary Atonement: Christ died in the place of sinners, bearing the punishment for sin on their behalf (Isaiah 53:5; 2 Corinthians 5:21).
- Grace Alone Through Faith: Salvation is not earned by human works but is a free gift of God’s grace received through faith (Ephesians 2:8-9).
- Once-for-All Sacrifice: Christ’s death was sufficient for all time, not needing to be repeated (Hebrews 10:12-14).
- Sufficiency of Christ’s Death: Christ’s sacrifice on the cross is fully sufficient to atone for the sins of the world, and no additional work is needed from believers.
2. The Doctrine of Atonement: Against
The “against” position challenges the traditional view of the sufficiency of Christ’s death, proposing that other elements are necessary for salvation, such as works, sacraments, or participation in the life of the Church. For some groups, the death of Christ alone is not sufficient for full atonement, and additional steps are required for salvation.
Scriptural Arguments Against (or Nuanced Understanding):
- James 2:17
“Even so faith, if it hath not works, is dead, being alone.” (KJV)
Interpretation: James emphasizes the importance of works as evidence of genuine faith, suggesting that mere belief in Christ’s atonement is insufficient without living out one’s faith through actions. - Matthew 7:21
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” (KJV)
Interpretation: This verse underscores that entering the Kingdom of God requires more than verbal confession—it necessitates obedience to God’s will, suggesting that atonement is not simply a matter of faith alone but also of living righteously. - Philippians 2:12
“Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” (KJV)
Interpretation: Paul encourages believers to work out their own salvation, suggesting that there is an ongoing process of sanctification and cooperation with God’s grace, not just a one-time event of atonement. - 1 John 1:9
“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (KJV)
Interpretation: While Christ’s death provides the basis for forgiveness, this verse indicates that confession and repentance are necessary for the continual application of that forgiveness in the believer’s life. - Matthew 26:29
“But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” (KJV)
Interpretation: Jesus’ words imply an ongoing relationship and participation in His work, suggesting that His atonement is not just a one-time transaction but something to be experienced continually through communion with Him. - Romans 2:6-7
“Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life.” (KJV)
Interpretation: Paul teaches that eternal life is granted to those who continue in doing good, suggesting that salvation is not automatic but requires active cooperation with God’s grace. - John 15:5
“I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.” (KJV)
Interpretation: This verse emphasizes the importance of an ongoing, active relationship with Christ, suggesting that salvation involves a continued participation in the life of Christ rather than simply believing in His death. - Revelation 2:10
“Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.” (KJV)
Interpretation: Jesus calls for faithful endurance through suffering, indicating that salvation is not merely the result of Christ’s death but also requires faithfulness to the end.
Key Theological Points (Against or Nuanced View):
- Faith Without Works Is Dead: True faith is demonstrated through works and obedience to God’s commandments (James 2:17).
- Ongoing Relationship with Christ: Atonement is not a one-time event but involves a continual relationship with Christ (John 15:5; Matthew 26:29).
- Confession and Repentance: Forgiveness and cleansing are not automatic but require confession and repentance (1 John 1:9).
- Active Participation in Salvation: Salvation requires ongoing cooperation with God’s grace, including faithful obedience and perseverance (Romans 2:6-7).
Debates Surrounding The Hebrew, Greek, And Christian Translations
The debates surrounding the Hebrew, Greek, and Christian translations of the Bible involve the linguistic, theological, and cultural understanding of the original texts and how they were translated into various languages over time. The Hebrew and Greek texts are the foundations of the Christian Bible—Hebrew for the Old Testament and Greek for the New Testament. Translations of these texts into other languages, including English, have led to differences in interpretation and theological understanding. Below is an exploration of how these debates play out with examples from the King James Version (KJV) of the Bible.
Hebrew Text and Translation (Old Testament)
The Old Testament was originally written primarily in Hebrew (with some portions in Aramaic). The translation of these texts into English and other languages has been a subject of intense debate, particularly regarding words or phrases that have multiple meanings or that reflect cultural practices unfamiliar to modern readers.
1. “Atonement” in the Old Testament
The Hebrew word most often associated with atonement is כַּפֵּר (kaphar), which means “to cover” or “to make atonement.” The concept of “covering” in the Old Testament is closely tied to the idea of reconciling God’s people to Him.
- Leviticus 17:11
“For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (KJV)
Interpretation: The term “atonement” here is derived from the Hebrew word כַּפֵּר (kaphar), and it involves the idea of covering sins and reconciling with God through the sacrificial system. This is the foundation for later theological discussions about Christ’s atonement in Christian theology.
2. “Messiah” in the Old Testament
The Hebrew term מָשִׁיחַ (mashiach) means “anointed one” or “messiah.” In the Old Testament, it refers to kings, priests, and even Cyrus the Persian (Isaiah 45:1), but Christians interpret it as referring to the future coming of a redeemer, Jesus Christ.
- Isaiah 9:6
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (KJV)
Interpretation: Christians interpret this prophecy as referring to Jesus Christ, the Messiah. The Hebrew word מָשִׁיחַ (mashiach) points to a future redeemer, a role Christians attribute to Jesus.
Debate in Translation:
Some argue that the use of kaphar (atonement) in the Old Testament is more of a “covering” or “temporary” solution until the ultimate sacrifice in Christ’s death. Theologians have debated whether the Old Testament atonement is fulfilled and replaced by Christ’s final atonement, or if the Old Testament sacrificial system had an ongoing significance for Jewish people.
Greek Text and Translation (New Testament)
The New Testament was originally written in Greek, and this raises additional debates about translation, especially regarding theological concepts and the nature of Christ’s atonement. The Greek language is more specific than English in many ways, particularly in how it distinguishes between types of love, for example, or different words for “atonement.”
1. “Atonement” in the New Testament
The Greek word often associated with atonement is ἱλαστήριον (hilasterion), which means “mercy seat” or “place of atonement.” In the New Testament, it is used to describe Christ’s sacrificial death as the means by which people are reconciled to God.
- Romans 3:25
“Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” (KJV)
Interpretation: The term “propitiation” here is the Greek word ἱλαστήριον (hilasterion), meaning a means of atonement or appeasement, often associated with the mercy seat in the Old Testament. This is a theological discussion point in Christian doctrine, where some believe that Christ’s sacrifice was the ultimate atonement for sin, fulfilling what was symbolized in the Old Testament sacrifices.
2. “Grace” in the New Testament
Another key word in New Testament debates is χάρις (charis), which is translated as “grace.” Grace is understood as unmerited favor, but there are debates about how this grace functions in salvation, particularly in light of the atonement.
- Ephesians 2:8-9
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (KJV)
Interpretation: This passage emphasizes salvation by grace alone, through faith. The debate surrounding grace is often centered on whether it can be earned or if it is entirely a gift from God.
Debate in Translation:
Greek terms like ἱλαστήριον (hilasterion) and χάρις (charis) form the basis for discussions on the nature of Christ’s atonement. In particular, the idea of “grace” and how it relates to Christ’s sacrifice—whether it is something one works for or receives entirely by faith—remains a topic of doctrinal difference between traditions.
Christian Translations (Interpretations of Hebrew and Greek Texts)
The Christian translations, especially the King James Version (KJV), bring together both Hebrew and Greek texts and present a specific theological interpretation of atonement. The KJV itself is influenced by earlier translations (like the Septuagint for the Old Testament) and the theological perspectives of the translators.
1. Theological Emphasis in the KJV on Substitutionary Atonement
- John 3:16
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (KJV)
Interpretation: This foundational verse in Christianity presents the idea that God’s atonement for humanity’s sins is through the sacrificial offering of His Son, Jesus Christ. The KJV emphasizes the concept of substitutionary atonement: Christ died for humanity’s sins.
2. The KJV and the “Propitiation” Concept
- 1 John 2:2
“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (KJV)
Interpretation: The term “propitiation” in the KJV represents the idea of appeasing God’s wrath through a sacrifice. The debate here is whether this “propitiation” is a covering or a full payment for sin, and whether the atonement is available to everyone or only to believers.
Debate in Christian Translations:
The KJV and other Christian translations generally follow the theological tradition of substitutionary atonement, where Christ is seen as a substitute for the sins of humanity. However, some modern translations like the New World Translation (used by Jehovah’s Witnesses) reinterpret terms like “propitiation” and “atonement” to reflect a different understanding of Christ’s death, often minimizing the substitutionary aspect.
Conclusion of the Debate
The debates around Hebrew, Greek, and Christian translations often center around key theological terms like atonement, propitiation, and grace, which are foundational to the doctrine of Christ’s death.
- In Hebrew, words like כַּפֵּר (kaphar) shape the Old Testament understanding of covering sin and reconciling with God.
- In Greek, terms like ἱλαστήριον (hilasterion) and χάρις (charis) contribute to the New Testament’s development of atonement, emphasizing the sacrificial nature of Christ’s death and the concept of grace.
- In Christian translations, such as the KJV, these terms are rendered in ways that support substitutionary atonement, the idea that Christ’s death was a necessary sacrifice for the sins of humanity.
These debates continue to influence Christian theology, particularly regarding the sufficiency of Christ’s sacrifice, the nature of God’s grace, and the role of faith versus works in salvation. Different Christian traditions may emphasize or interpret these terms in ways that lead to doctrinal differences, making the translation of key biblical words an ongoing point of theological discussion.
Denominational Views on the Death and Atonement of Christ
The doctrine of the death and atonement of Christ is foundational in Christian theology, and various denominations interpret and emphasize it differently. Below, we explore how different denominations approach this doctrine, referencing KJV Scriptures to support and challenge each view.
1. Roman Catholic Church
View: Roman Catholics believe that Christ’s death was the ultimate sacrifice for the sins of humanity. They emphasize the role of the Eucharist in which the bread and wine become the body and blood of Christ, symbolizing His atoning sacrifice. The Catholic Church teaches that the atonement applies to all people but must be received through faith, the sacraments, and works of charity.
Scripture Supporting the View:
- Matthew 26:28
“For this is my blood of the new testament, which is shed for many for the remission of sins.” (KJV)
Interpretation: Catholics see this verse as Jesus establishing the Eucharist, where His blood is shed for the forgiveness of sins, and as a means of atoning for humanity. - Romans 3:25
“Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” (KJV)
Interpretation: The Catholic Church views Christ’s sacrifice as a propitiation, satisfying God’s justice and offering forgiveness of sins through faith.
Scripture Against the View:
- Hebrews 10:14
“For by one offering he hath perfected for ever them that are sanctified.” (KJV)
Interpretation: Some Protestant traditions argue that Christ’s sacrifice is sufficient for all sins without needing further participation in rituals like the Eucharist.
Summary: Roman Catholics emphasize the importance of the Eucharist and the need for both faith and works to appropriate Christ’s atoning sacrifice.
2. Eastern Orthodox Church
View: The Eastern Orthodox Church believes Christ’s death was a victory over sin, death, and the devil, rather than merely a substitutionary sacrifice. They emphasize the transformative effect of the atonement, which restores humanity to communion with God.
Scripture Supporting the View:
- 1 Corinthians 15:54-55
“So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” (KJV)
Interpretation: The Orthodox view focuses on Christ’s victory over death through His death and resurrection, which leads to spiritual restoration. - Colossians 2:15
“And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (KJV)
Interpretation: This passage is seen as supporting the Orthodox emphasis on Christ’s defeat of spiritual forces, emphasizing the triumphant aspect of His death.
Scripture Against the View:
- Romans 3:25
“Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” (KJV)
Interpretation: Some Western Christian traditions emphasize propitiation and substitutionary atonement, arguing that Christ’s death was primarily to satisfy God’s justice rather than defeat sin and death.
Summary: The Eastern Orthodox Church focuses on Christ’s victory over death and sin as the essence of the atonement, whereas Western Christianity (e.g., Roman Catholicism) emphasizes propitiation and substitution.
3. Evangelical (General Protestant)
View: Evangelicals generally hold to the doctrine of substitutionary atonement. They believe that Jesus died on the cross in place of sinners, taking the punishment that humanity deserved, thereby reconciling believers to God through faith alone.
Scripture Supporting the View:
- John 3:16
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” (KJV)
Interpretation: Evangelicals emphasize that Christ’s sacrificial death is the means by which humanity is saved from eternal separation from God. - 2 Corinthians 5:21
“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (KJV)
Interpretation: This passage underscores the idea that Christ took upon Himself the sins of the world so that believers could be made righteous before God.
Scripture Against the View:
- Romans 2:6
“Who will render to every man according to his deeds.” (KJV)
Interpretation: Some critics argue that salvation involves works alongside faith, and this verse highlights the importance of righteous living as a response to God’s grace, which complicates a purely substitutionary view of atonement.
Summary: Evangelicals strongly uphold substitutionary atonement, emphasizing faith in Christ’s sacrificial death for salvation.
4. Baptist (Southern Baptist, Independent Baptist, etc.)
View: Baptists, especially Southern Baptists, strongly affirm substitutionary atonement. They hold that Christ’s death on the cross was necessary to pay the penalty for human sin, and that salvation is obtained through faith alone in Christ.
Scripture Supporting the View:
- Romans 5:8
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (KJV)
Interpretation: Baptists emphasize this verse to argue that Christ’s death was an expression of God’s love for sinners, and it is through Christ’s sacrifice that believers are reconciled to God. - Galatians 3:13
“Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” (KJV)
Interpretation: This verse is often used to show that Christ bore the curse of sin on behalf of humanity, fulfilling the law’s demands.
Scripture Against the View:
- Matthew 7:21
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” (KJV)
Interpretation: Some argue that this passage highlights that mere belief in Christ’s death is not sufficient for salvation; obedience to God’s will is essential.
Summary: Baptists affirm substitutionary atonement, emphasizing that salvation comes through faith in Christ’s death and is demonstrated in a life of obedience to God.
5. Methodist (United Methodist, AME, etc.)
View: Methodists believe that Christ’s death was essential for salvation and that it offers the possibility of reconciliation with God. While they affirm the sufficiency of Christ’s atonement, they also stress the importance of personal holiness and living out one’s faith.
Scripture Supporting the View:
- John 1:29
“The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” (KJV)
Interpretation: Methodists affirm that Christ’s death was the means by which sin is removed from the world, making reconciliation with God possible. - Romans 5:18
“Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.” (KJV)
Interpretation: This verse is used to demonstrate that Christ’s act of righteousness, through His death, brings the gift of salvation to all people.
Scripture Against the View:
- James 2:26
“For as the body without the spirit is dead, so faith without works is dead also.” (KJV)
Interpretation: Methodists emphasize the need for personal holiness and good works as the fruit of faith, arguing that salvation is not just about belief but also living out one’s faith.
Summary: Methodists affirm Christ’s atoning death and its sufficiency but emphasize the necessity of living out one’s faith and personal holiness as evidence of true salvation.
6. Lutheran (Missouri Synod, ELCA, etc.)
View: Lutherans adhere to a doctrine of substitutionary atonement, which teaches that Christ’s death was a payment for sin, reconciling humanity with God. They emphasize the importance of the Eucharist as a means of receiving Christ’s body and blood, which they believe truly offers forgiveness and strengthens faith.
Scripture Supporting the View:
- Matthew 26:28
“For this is my blood of the new testament, which is shed for many for the remission of sins.” (KJV)
Interpretation: Lutherans interpret this verse as affirming the efficacy of Christ’s blood shed for the forgiveness of sins. - Hebrews 9:12
“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.” (KJV)
Interpretation: This supports the Lutheran belief that Christ’s death is the only sufficient sacrifice for sin, securing eternal redemption for all believers.
Scripture Against the View:
- 1 Corinthians 11:29
“For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” (KJV)
Interpretation: Some argue that this passage teaches the need for reverence and proper understanding in partaking of the Eucharist. Non-Lutheran traditions sometimes see this as an indication that the Eucharist is symbolic rather than a real means of grace.
Summary: Lutherans strongly affirm substitutionary atonement and hold that Christ’s death reconciles humanity with God. They also stress the importance of the Eucharist, believing that Christ’s body and blood in the sacrament are truly present and bring forgiveness to those who partake in faith.
7. Pentecostal (Assemblies of God, UPCI, etc.)
View: Pentecostals believe in the substitutionary atonement of Christ, emphasizing that Christ died for the sins of the world and that His death offers both spiritual and physical healing. They also hold that salvation is available through faith and repentance, and they stress the work of the Holy Spirit in the believer’s life post-atonement.
Scripture Supporting the View:
- Isaiah 53:5
“But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” (KJV)
Interpretation: Pentecostals often see this as not only referring to the forgiveness of sins but also to healing, both spiritual and physical, through the atonement of Christ. - 1 Peter 2:24
“Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.” (KJV)
Interpretation: This passage is often cited by Pentecostals to emphasize the healing power of Christ’s sacrifice, both physically and spiritually.
Scripture Against the View:
- Matthew 8:17
“That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” (KJV)
Interpretation: Some argue that this passage primarily refers to Jesus’ earthly healing ministry rather than a direct connection to the atonement for physical healing, especially in the sense of post-salvation healing.
Summary: Pentecostals affirm substitutionary atonement but emphasize the broader scope of Christ’s sacrifice, which they believe provides both spiritual and physical healing. They also highlight the continuing work of the Holy Spirit after salvation.
8. Jehovah’s Witnesses
View: Jehovah’s Witnesses reject the traditional understanding of substitutionary atonement. They believe that Christ’s death was necessary but view it more as an example of obedience rather than a direct payment for the sins of humanity. They do not believe in the traditional doctrine of the Trinity and deny the full divinity of Christ.
Scripture Supporting the View:
- 1 John 2:2
“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (KJV)
Interpretation: Jehovah’s Witnesses believe this means Christ’s death provides an opportunity for forgiveness, but not a substitutionary payment. They view the atonement as a broader opportunity for reconciliation rather than a direct exchange for sins. - John 14:28
“Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.” (KJV)
Interpretation: This verse is cited by Jehovah’s Witnesses to argue that Christ is subordinate to God the Father, which contradicts the traditional understanding of the Trinity and full divinity of Jesus.
Scripture Against the View:
- Romans 5:8
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (KJV)
Interpretation: This supports the traditional view of Christ’s sacrificial death as an atonement for sin, which Jehovah’s Witnesses interpret more as a provision for forgiveness rather than a substitutionary act. - Hebrews 9:12
“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.” (KJV)
Interpretation: This passage affirms the belief in Christ’s death as a once-for-all sacrifice for sin, a concept rejected by Jehovah’s Witnesses, who do not view Christ’s blood as a direct substitution for sin.
Summary: Jehovah’s Witnesses deny traditional substitutionary atonement, viewing Christ’s death as an example rather than a vicarious sacrifice. They reject the idea that Christ is fully divine and hold that salvation is available through adherence to Jehovah’s teachings.
9. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)
View: Mormons believe that Christ’s atonement was necessary for humanity’s salvation, and that His suffering in Gethsemane and death on the cross atoned for both physical and spiritual death. However, they also believe that individuals must receive the Gospel, be baptized, and follow commandments to fully benefit from the atonement.
Scripture Supporting the View:
- 2 Nephi 9:7 (Book of Mormon)
“Wherefore, it must needs be that one die for the people, and that he be the Son of God.”
Interpretation: Mormons affirm that Christ’s atonement was essential for salvation, but they also stress that it alone does not guarantee salvation; works and ordinances are also necessary. - Alma 34:9-10 (Book of Mormon)
“For it is expedient that an atonement should be made; for according to the great plan of salvation there should be a great and last sacrifice… that they might have eternal life.”
Interpretation: This reinforces the idea of a necessary atonement for salvation but also the importance of other requirements, such as baptism and covenant-keeping.
Scripture Against the View:
- Romans 5:8
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (KJV)
Interpretation: This affirms the sufficiency of Christ’s atoning sacrifice alone for salvation, contradicting the LDS belief that baptism and works are also necessary for full salvation. - Ephesians 2:8-9
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” (KJV)
Interpretation: This supports the doctrine of salvation by grace through faith alone, which contradicts the LDS view that works are necessary in addition to Christ’s atonement.
Summary: Mormons believe that Christ’s atonement was necessary for salvation, but they also hold that works, baptism, and adherence to their interpretation of the Gospel are essential for complete salvation.
10. Seventh-day Adventists
View: Seventh-day Adventists believe that Christ’s atonement was both a sacrificial death and a high priestly ministry. They emphasize the importance of Christ’s work in the heavenly sanctuary, where He intercedes for believers. Adventists also believe in the need for repentance, faith, and obedience to God’s commandments as a response to the atonement.
Scripture Supporting the View:
- Hebrews 9:12
“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.” (KJV)
Interpretation: Adventists interpret this verse as indicating that Christ’s sacrifice was necessary for eternal redemption, and they emphasize the continuing intercession of Christ in the heavenly sanctuary. - Romans 5:9
“Much more then, being now justified by his blood, we shall be saved from wrath through him.” (KJV)
Interpretation: This verse supports their belief in the power of Christ’s blood to justify believers, providing salvation from God’s judgment.
Scripture Against the View:
- John 14:15
“If ye love me, keep my commandments.” (KJV)
Interpretation: While Adventists emphasize the necessity of keeping God’s commandments, others argue that this does not imply that works are necessary for salvation, as salvation is by grace alone through faith.
Summary: Seventh-day Adventists emphasize the ongoing work of Christ as our high priest in heaven, alongside His sacrificial death. They stress the importance of faith, obedience, and adherence to God’s commandments as part of the salvation process.
Conclusion:
The doctrine of Christ’s death and atonement is central to Christian belief, but various denominations interpret its significance in different ways. Some, like Roman Catholics, Lutherans, and Evangelicals, strongly emphasize substitutionary atonement, while others, like Jehovah’s Witnesses and Mormons, reject the traditional understanding of Christ’s sacrifice as a payment for sin. Pentecostals and Methodists, while accepting the atonement, often emphasize its effects on spiritual and physical healing. Each denomination also introduces its unique theological nuances and interpretations of Scripture, underscoring the diverse ways in which the death and atonement of Christ are understood across Christian traditions.
Denominational Debates Around Hebrew, Greek, and Christian Translations: A Comprehensive Look
Each denomination has its unique approach to interpreting the atonement and death of Christ based on how they understand Hebrew and Greek terms in the Bible. Below is a detailed look at key denominations and how they interpret key terms, highlighting the original Hebrew and Greek words used, and offering KJV verses with interpretations based on those words.
1. Roman Catholic Church
Key Hebrew and Greek Words:
- Greek: ἱλαστήριον (Hilasterion) – “Mercy Seat” or “Propitiation”
- Hebrew: כַּפֶּר (Kaphar) – “Atonement”
Scripture (KJV):
- Romans 3:25 – “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” (KJV)
Interpretation: The Roman Catholic Church emphasizes ἱλαστήριον (Hilasterion) as Christ’s propitiation, or the satisfaction of God’s wrath through His death. This is derived from the Mercy Seat in the Old Testament (Exodus 25:17–22), where the high priest would sprinkle blood to cover Israel’s sins. The Catholic view ties the concept of kaphar (atonement) in Leviticus to the ultimate sacrifice of Christ on the cross.
2. Eastern Orthodox Church
Key Hebrew and Greek Words:
- Greek: ἀπολύτρωσις (Apolutrosis) – “Redemption” or “Ransom”
- Hebrew: גְּאֻלָּה (Geulah) – “Redemption”
Scripture (KJV):
- Colossians 2:15 – “And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (KJV)
Interpretation: Eastern Orthodox theology emphasizes ἀπολύτρωσις (Apolutrosis), the redemption Christ secured by His victory over sin, death, and Satan. The Orthodox Church sees Christ’s death as a cosmic victory, in line with the concept of geulah (redemption) in the Hebrew Scriptures, where God delivers His people from bondage.
3. Evangelical Church (General Protestant)
Key Hebrew and Greek Words:
- Greek: ἱλαστήριον (Hilasterion) – “Propitiation”
- Hebrew: כַּפֶּר (Kaphar) – “Atonement”
Scripture (KJV):
- Romans 3:25 – “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” (KJV)
- 1 John 2:2 – “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (KJV)
Interpretation: Evangelicals emphasize the substitutionary atonement of Christ. ἱλαστήριον (Hilasterion) in Romans 3:25 refers to Christ as the propitiation for sin, satisfying God’s wrath. This idea of atonement (Hebrew כַּפֶּר—kaphar) is central to Evangelical thought, where Christ is believed to have borne the penalty of sin in the place of the believer.
4. Baptist Church (Southern Baptist, Independent Baptist, etc.)
Key Hebrew and Greek Words:
- Greek: ἀπολύτρωσις (Apolutrosis) – “Redemption”
- Hebrew: פֶּדֶּה (Pedeh) – “Ransom”
Scripture (KJV):
- Ephesians 1:7 – “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” (KJV)
Interpretation: Baptists, especially in the Southern Baptist tradition, emphasize the redemption Christ offers, which is tied to ἀπολύτρωσις (Apolutrosis), meaning Christ’s sacrificial death is the price paid to redeem believers from sin. The use of פֶּדֶּה (Pedeh—ransom) in the Hebrew Scriptures underscores the ransom price that God paid to deliver humanity from slavery to sin.
5. Methodist Church (United Methodist, AME, etc.)
Key Hebrew and Greek Words:
- Greek: ἀπολύτρωσις (Apolutrosis) – “Redemption”
- Hebrew: גְּאֻלָּה (Geulah) – “Redemption”
Scripture (KJV):
- John 15:13 – “Greater love hath no man than this, that a man lay down his life for his friends.” (KJV)
Interpretation: The Methodist Church focuses on Christ’s love as the central force of His sacrifice, viewing His death as the moral influence on humanity. While they acknowledge ἀπολύτρωσις (Apolutrosis) and redemption, they interpret Christ’s death as more than just a substitutionary sacrifice; it is also an example of love that inspires believers to live godly lives. Geulah (redemption) is interpreted as God’s deliverance through love rather than simply a legal transaction.
6. Lutheran Church (Missouri Synod, ELCA, etc.)
Key Hebrew and Greek Words:
- Greek: ἀπολύτρωσις (Apolutrosis) – “Redemption”
- Hebrew: פֶּדֶּה (Pedeh) – “Ransom”
Scripture (KJV):
- Romans 5:10 – “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” (KJV)
Interpretation: Lutherans emphasize the doctrine of justification and reconciliation through Christ’s death. The word ἀπολύτρωσις (Apolutrosis) is used to highlight Christ’s act of redemption, which restores the believer’s relationship with God. They interpret Christ’s death as the necessary substitutionary atonement that reconciles humanity to God, symbolized by פֶּדֶּה (Pedeh) in the Old Testament, where the ransom was paid to release the captive.
7. Pentecostal Church (Assemblies of God, UPCI, etc.)
Key Hebrew and Greek Words:
- Greek: ἀπολύτρωσις (Apolutrosis) – “Redemption”
- Hebrew: גְּאֻלָּה (Geulah) – “Redemption”
Scripture (KJV):
- Romans 8:23 – “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” (KJV)
Interpretation: Pentecostals focus on the ongoing work of redemption through the Holy Spirit and the future hope of complete redemption in the resurrection. They emphasize that ἀπολύτρωσις (Apolutrosis) involves both the spiritual redemption in the believer’s life now and the future redemption of the physical body. Geulah is applied to the hope of salvation and transformation at the second coming of Christ.
8. Jehovah’s Witnesses
Key Hebrew and Greek Words:
- Greek: λύτρον (Lutron) – “Ransom”
- Hebrew: כַּפֶּר (Kaphar) – “Atonement”
Scripture (KJV):
- Matthew 20:28 – “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” (KJV)
Interpretation: Jehovah’s Witnesses emphasize Christ’s ransom as the key to salvation. They view λύτρον (Lutron) as the ransom price that Jesus paid for the salvation of mankind, with an emphasis on Jehovah’s justice in requiring a ransom. They reject the doctrine of substitutionary atonement, instead emphasizing that Christ’s death is a ransom paid to God to secure salvation for humanity. Kaphar (atonement) in the Hebrew is seen as a covering of sin, but they do not interpret it in terms of satisfaction of God’s wrath as in traditional Christian theology.
9. Mormonism (The Church of Jesus Christ of Latter-day Saints – LDS)
Key Hebrew and Greek Words:
- Greek: ἀπολύτρωσις (Apolutrosis) – “Redemption”
- Hebrew: פֶּדֶּה (Pedeh) – “Ransom”
Scripture (KJV):
- 2 Nephi 9:28 – “And after the death of the Messiah, they will be raised in immortality, to stand before him at the judgment.” (Book of Mormon)
Interpretation: Mormonism teaches that Christ’s atonement provides both spiritual redemption and immortality for all people. They emphasize the concept of ransom (ἀπολύτρωσις and פֶּדֶּה—Pedeh) but also teach that salvation requires both faith in Christ and good works. They do not hold to substitutionary atonement in the traditional Christian sense, instead interpreting atonement as providing the means for immortality and resurrection.
10. Seventh-day Adventist
Key Hebrew and Greek Words:
- Greek: ἱλαστήριον (Hilasterion) – “Mercy Seat”
- Hebrew: כַּפֶּר (Kaphar) – “Atonement”
Scripture (KJV):
- Romans 3:25 – “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.” (KJV)
Interpretation: Seventh-day Adventists emphasize that Christ’s death was a propitiation for sin (ἱλαστήριον, Hilasterion), and they also emphasize the Day of Atonement (Leviticus 16), where kaphar (atonement) was made for sin. They see Christ’s sacrifice as being part of God’s justice, but they also believe in a continuing work of atonement in the heavenly sanctuary (Hebrews 8:1–2).
Conclusion
In examining the Hebrew and Greek words used in the doctrine of the atonement, we see how different denominations interpret key passages in light of their theological views. The core terms like ἱλαστήριον (Hilasterion), ἀπολύτρωσις (Apolutrosis), λύτρον (Lutron), and כַּפֶּר (Kaphar) reveal the rich theological depth of the debate and demonstrate why each tradition emphasizes different aspects of Christ’s work on the cross. Each denomination’s interpretation is shaped by its doctrinal understanding of salvation, redemption, and atonement, influenced by both linguistic analysis and historical tradition.
Conclusion
The doctrine of the Death and Atonement of Christ is central to Christian theology, but how it is understood varies significantly across different denominations. This diversity is rooted in both the linguistic interpretations of the Hebrew and Greek terms used in Scripture, and the historical, theological, and ecclesiastical contexts of each tradition. Each denomination interprets key biblical terms such as ἱλαστήριον (Hilasterion), ἀπολύτρωσις (Apolutrosis), λύτρον (Lutron), and כַּפֶּר (Kaphar) in their understanding of atonement, redemption, and propitiation.
Some denominations focus on Christ’s sacrificial death as the full satisfaction of God’s wrath (substitutionary atonement), while others interpret it as an example of love or a cosmic victory over sin and death. These theological differences influence how believers understand the necessity and purpose of Christ’s death, as well as the ongoing application of atonement in the believer’s life.
The table below summarizes the views of different denominations on the Death and Atonement of Christ, including supporting and opposing scripture, and how each group interprets the doctrine.
Summary Table: Denominational Views on the Death and Atonement of Christ
| Denomination | View | Scripture Basis For | Argument Against | Scripture Basis Against |
|---|---|---|---|---|
| Roman Catholic Church | Christ’s death is a propitiation (satisfaction of God’s wrath). It is linked to the Mass as a sacrifice and atonement. | Romans 3:25 – “Whom God hath set forth to be a propitiation through faith in his blood…” (KJV) | Rejects substitutionary atonement as an isolated event; sees it as part of an ongoing sacrificial process in the Mass. | Hebrews 10:10 – “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” (KJV) |
| Eastern Orthodox Church | Focus on Christ’s victory over sin, death, and Satan. Redemption through Christ’s sacrifice is cosmic and transformative. | Colossians 2:15 – “And having spoiled principalities and powers, he made a shew of them openly…” (KJV) | Ransom theory focuses on redemption as primarily a cosmic event, not a substitute for sin’s penalty. | Hebrews 9:26 – “For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” (KJV) |
| Evangelical Church (General Protestant) | Substitutionary atonement: Christ died in place of sinners to satisfy God’s wrath and provide salvation. | Romans 3:25 – “Whom God hath set forth to be a propitiation through faith in his blood…” (KJV) | Argues that Christ’s death was more than an example of love or a victory over death. It was a payment for sin. | John 15:13 – “Greater love hath no man than this, that a man lay down his life for his friends.” (KJV) |
| Baptist Church | Christ’s sacrificial death is the ransom for sin, a payment to satisfy God’s justice. | Ephesians 1:7 – “In whom we have redemption through his blood…” (KJV) | Rejects universalism; believes only those who accept Christ will benefit from the atonement. | John 14:6 – “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (KJV) |
| Methodist Church | Moral influence theory: Christ’s death is an example of God’s love, calling people to live godly lives. | John 15:13 – “Greater love hath no man than this, that a man lay down his life for his friends.” (KJV) | Emphasizes love but doesn’t reject Christ’s death as necessary for atonement. | 1 Peter 3:18 – “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God…” (KJV) |
| Lutheran Church | Substitutionary atonement: Christ’s death justifies believers, restoring them to fellowship with God. | Romans 5:10 – “For if, when we were enemies, we were reconciled to God by the death of his Son…” (KJV) | Emphasizes that justification is complete through faith and doesn’t rely on works. | James 2:24 – “Ye see then how that by works a man is justified, and not by faith only.” (KJV) |
| Pentecostal Church | Redemption is both spiritual and future through the Holy Spirit and the second coming of Christ. | Romans 8:23 – “And not only they, but ourselves also, which have the firstfruits of the Spirit…” (KJV) | Focus on the present reality of redemption in the life of believers, especially through the Holy Spirit. | 2 Corinthians 5:18 – “And all things are of God, who hath reconciled us to himself by Jesus Christ…” (KJV) |
| Jehovah’s Witnesses | Christ’s ransom secures salvation for those who follow Jehovah’s requirements, not a vicarious atonement. | Matthew 20:28 – “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” (KJV) | Substitutionary atonement: Christ’s death is only a ransom for mankind, not a satisfaction of God’s wrath. | Hebrews 10:10 – “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.” (KJV) |
| Mormonism (LDS) | Atonement provides immortality and resurrection for all, but personal salvation requires both faith and works. | 2 Nephi 9:28 – “And after the death of the Messiah, they will be raised in immortality…” (Book of Mormon) | Christ’s atonement is not a complete sacrifice for sin; it requires both faith in Christ and adherence to the law. | Ephesians 2:8-9 – “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God…” (KJV) |
| Seventh-day Adventist | Christ’s sacrifice provides atonement for sin and is tied to the heavenly sanctuary work. | Romans 3:25 – “Whom God hath set forth to be a propitiation through faith in his blood…” (KJV) | Atonement is not just Christ’s death but continues in His heavenly ministry. | Hebrews 9:12 – “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place…” (KJV) |
Summary of Key Points:
- Roman Catholic: Views Christ’s death as a propitiation, with a continuing sacrificial role in the Mass.
- Eastern Orthodox: Emphasizes the cosmic victory and redemption of humanity through Christ’s death.
- Evangelical: Focuses on substitutionary atonement, where Christ died in place of sinners.
- Baptist: Christ’s death is the ransom for sin, fully satisfying God’s justice.
- Methodist: Views Christ’s death as an example of love rather than the sole means of salvation.
- Lutheran: Justification through substitutionary atonement, restoring fellowship with God.
- Pentecostal: Redemption is both spiritual now and future at Christ’s return.
- Jehovah’s Witnesses: Christ’s death is a ransom, not an atoning sacrifice for sins.
- Mormonism: Atonement offers immortality for all but requires personal works for salvation.
- Seventh-day Adventist: Christ’s atonement is linked to His ongoing heavenly sanctuary work.
This table highlights the diverse perspectives within Christianity, each shaped by linguistic, theological, and historical factors. The common thread is that Christ’s death was necessary for atonement, but the specific nature and application of that death vary greatly among denominations.