Atonement Is a Work of Reconciliation and Redemption

All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. (2 Cor. 5:18–19)

The English word atonement was coined by Tyndale to signify how estranged parties are brought together (at-one-ment). The nature of Christ’s work is inescapably concerned with reconciliation. God is reconciling the world in Christ by not counting our sins against us (2 Cor. 5:18–21). This reconciliation is first of all personal and vertical (in relation to God), but also moves horizontally toward others (Eph. 2:11–22). God’s work of reconciliation is ultimately cosmic in scope (Col. 1:19–20).

Importantly, the New Testament never speaks of God being reconciled. That is to say, the “barriers” are all on our side. Yes, God’s justice is a “barrier” in a way, but it’s not as if God and sinners must each give a little and learn to love each other. We are told to go and be reconciled to God (2 Cor. 5:20) in the same way Jesus tells the sinner to leave his gift at the altar and go be reconciled to his brother, meaning: “God has something legitimate against me. I must go and seek reconciliation.” God is always the reconciler, not strictly speaking the reconciled.

We also need to be clear that the atonement did not make God love us (Rom. 5:8). The hostility is ours; the movement toward reconciliation was all from God. In one sense, our reconciliation was accomplished at the death of Christ (5:10), though we must personally receive it (5:11). Reconciliation is not an inward state but an objective change in our status before God.

The atonement is also a work of redemption. Redemption is an economic term, meaning to purchase, to buy back, or to set free. In the Old Testament, redemption is often used with reference to the exodus from Egypt (Ex. 6:6; Deut. 7:8), but the language is eventually used more broadly to refer to divine deliverance and salvation. “Fear not, for I have redeemed you; I have called you by name, you are mine” (Isa. 43:1). As Hosea bought back Gomer from the auction block after she had prostituted herself, so the Lord purchases his people from their bondage to sin and the devil.

The New Testament also underscores the importance of our redemption. Christ has freed us from our sins (Rev. 1:5–6) and redeemed us from the curse of the law (Gal. 3:13). We have been rescued from the domain of darkness (Col. 1:13) and redeemed from an empty way of life (1 Pet. 1:18).

Finally, we should note that the purchase of our freedom was not free. We were bought with a price (1 Cor. 6:20). And over and over we are told that the price was the blood of Christ. We have redemption through his blood (Eph. 1:7). God purchased the church with his blood (Acts 20:28).

Considering the heinousness of our sin, the sufferings of Christ, and the promised blessings we enjoy now (and are yet to come), it is no wonder that the redeeming blood of Christ is lauded, above all, as “precious” (1 Pet. 1:18–19).

This article is adapted from Daily Doctrine: A One-Year Guide to Systematic Theology by Kevin DeYoung.

Kevin DeYoung is the senior pastor at Christ Covenant Church (PCA) in Matthews, North Carolina and associate professor of systematic theology at Reformed Theological Seminary.