Atonement Theories and Jesus

 Traditional Atonement Theories

• Penal-substitutionary atonement (including the concept of propitiation and expiation): God's wrath is dealt with by propitiation; sins are cleansed.
• Ransom theory deals with one's bondage to sin or evil. Jesus's death is a ransom, and the price is paid to the devil. As a result, sinners are released from bondage.  
• Satisfaction theory: Jesus's death is a sinless sacrifice that satisfies God's justice.

But the traditional atonement theories do not consider seriously the question of why Jesus was put to death in a historical, political sense. According to the Gospels and Paul's major letters, Jesus's death has to do with his radical message of God's rule in the here and now.

The challenge for us is interpreting various passages regarding Jesus's death in the New Testament. The following translations are from the NRSVue.

Mark 14:24: "“This is my blood of the covenant, which is poured out for many."

1 Cor 5:7: "Clean out the old yeast so that you may be a new batch of dough, as you really are unleavened. For our paschal lamb, Christ, has been sacrificed."

Matt 26:28: "for this is my blood of the covenant, which is poured out for many for the forgiveness of sins."

c.f. Matt 8:17: "This was to fulfill what had been spoken through the prophet Isaiah, 'He took our infirmities and bore our diseases.'"
 

2 Cor 5:21: "For our sake God made the one who knew no sin to be sin, so that in him we might become the righteousness of God."

Rom 3:25: "whom God put forward as a sacrifice of atonement (hilasterion) by his blood, effective through faith. He did this to demonstrate his righteousness, because in his divine forbearance he had passed over the sins previously committed;"

*Note: Hilasterion may be translated or interpreted variously; it may be a propitiation, sacrifice of atonement, or mercy seat. In the Septuagint, hilasterion is the translation of the Hebrew Kaporet, which means the cover of the ark of the covenant on the Day of Atonement (Yom Kippur).

  
Rom 5:6-10: "For while we were still weak, at the right time Christ died for the ungodly. 7 Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. 8 But God proves his love for us in that while we still were sinners Christ died for us. 9 Much more surely, therefore, since we have now been justified by his blood, will we be saved through him from the wrath of God. 10 For if while we were enemies we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life."

Gal 1:4: "who gave himself for our sins to set us free from the present evil age, according to the will of our God and Father,"

Heb 10:12: "But when Christ had offered for all time a single sacrifice for sins, 'he sat down at the right hand of God,'"

1 John 2:2: "and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world." *atoning sacrifice (hilasmos)

1 John 4:10: "In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins." *atoning sacrifice (hilasmos) 

1 Pet 2:23-24: "When he was abused, he did not return abuse; when he suffered, he did not threaten, but he entrusted himself to the one who judges justly. 24 He himself bore our sins in his body on the cross, so that, having died to sins, we might live for righteousness; by his wounds you have been healed."

*This posting appeared in my other blog. 

Eremos in Luke 15:4 and translation

Jesus tells the parable of the lost sheep in Luke 15:3-7 (Matt 18:12-14). In Luke 15:4, a man leaves the ninety-nine in the ἔρημος (eremos) and searches for the lost one. The NRSVue translates "eremos" as "the wilderness." This translation is good. But the NIV goes with "the open country," and CEB has "the pasture." Both of these translations do not convey the sense of danger in the desert. The plain meaning of eremos is wilderness or desert, an unsafe place where predators may appear. Why do the NIV and CEB choose the open country or the pasture? The reason is probably to give you the impression that the shepherd did not put his sheep in harm's way while searching for the lost sheep. But this parable is not a traditional moral story but a seemingly nonsensible, paradoxical story that we cannot sacrifice one sheep because of the majority.

NRSVue
Luke 15:4 “Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it?

NIV
15: 4 “Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it?

CEB
15:4 “Suppose someone among you had one hundred sheep and lost one of them. Wouldn’t he leave the other ninety-nine in the pasture and search for the lost one until he finds it? 

NRSVue made big improvements

As a critical interpreter of Paul's letters, I have long argued for the subjective genitive reading of the pistis christou phrases. Finally, the NRSVue (updated edition) reflects this reading. I am convinced that Paul's theology stands on two cornerstones: God's good news and Jesus Christ's faithfulness.  

• Rom 3:22: "faith in Jesus Christ" (NRSV); "faith of Jesus Christ" (NRSVue)
• Rom 3:26: "faith in Jesus" (NRSV); "the faith of Jesus" (NRSVue)
• Gal 2:16: "faith in Jesus Christ" (NRSV); "the faith of Jesus Christ" (NRSVue)
• Gal 2:20: "by faith in the Son of God" (NRSV); "by the faith of the Son of God" (NRSVue)

Three Pauline adjectives, vital for our transformation

κενός (kenos) means "empty," πλήρης (plērēs) means "full", and κοινός (koinos) means "common." Kenosis (the act of emptying) is the first thing we need before God. It is our humility. Then, we will be filled by the Spirit. With this Spirit, we can share a fellowship (koinonia) with others, based on common sense that we are all weak.  

Cascade Contextual Critical Commentary

The final version of the 2 Corinthians commentary is in my hand now. One of my colleagues took pains to read the entire manuscript. I cleaned it up. I feel like I am done with this. Sooner or later, I will submit it to the series editor (Cascade Contextual Critical Commentary).

2 Corinthians (Cascade, 2024 est)

 

Table of Contents

1:1—2:13 (+7:5–16; +13:11–13)  A Letter of Reconciliation  

1:1–2  Salutation

1:3–11  Blessing and Thanksgiving

1:12—2:13  Reflection and Advice

7:5–16  Joy of Ministry

13:11–13 Final Greetings

2:14—7:4  A Letter of Defense of Paul’s Ministry

2:14–17  Thanksgiving

3:1–18   Ministers of the New Covenant

4:1—5:10  Assurance of the Gospel

5:11–21  Ministry of Reconciliation

6:1—7:4  Exhortations 

8:1–24  A Letter of the Collection 

9:1–15  Another Letter of the Collection  

10:1—13:10  A Letter of Tears  

10:1–18  Defense of Paul’s Ministry

11:1–15  False Apostles

11:16–33  The Fool’s Speech 

12:1–13  Weakness and the Power of God

12:14—13:10  Final Appeal 

Mock Interview: Rereading Galatians

Rereading Galatians from the Perspective of Paul's Gospel
A Literary and Theological Commentary
(Cascade, 2019)


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1. Why did you write this commentary on Galatians?

This book is a short literary and theological commentary. I don't repeat lots of the good stuff from the traditional commentaries. I read Galatians from the perspective of Paul's gospel that emphasizes God's gospel, Christ's gospel, and the Christian gospel. I hope readers may understand this letter freshly, seeing the importance of Christ's faithfulness and Christian participation in the gospel.


2. What is the method that you applied to read the letter?

My main method is a literary reading of the letter. I don't follow a typical rhetorical analysis. I explore the theme of the gospel in Galatians: "the origin of the gospel; the clarification of the gospel; the root of the gospel; the advantage of the gospel; the mandate of the gospel." These are five features of the gospel in Galatians.


3. Why do you think Paul wrote this letter to the Galatians?

Some in the church confused the gospel of Christ he proclaimed. They claimed that Jewish elements such as circumcision should be a mandate to become children of God. But Paul argues that the gentiles don't need circumcision because it is a cultural, religious thing that is not essential to the faith. His point is faith is what all people need. This fact has been true ever since Abraham trusted God. Otherwise, Paul does not argue that his gospel is law-free. Rather, the law is fulfilled through Christ who loved his neighbor (see Gal 5:14: “For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself’”). Paul does not attach any strings or conditions to his gospel other than faith, which has been working since Abraham.


4. How different is your interpretation from others?

My interpretation is different from the traditional one. I argue that "pistis christou" is Christ's faithfulness. Christ revealed God's love and justice and he was obedient to God. Accordingly, his sacrifice is the result of his faithfulness for God’s love. It is not a vicarious redemptive death that he died instead of sinners. Likewise, Gal 2:16 is interpreted differently: "We are justified not by the works of the law, but through Christ's faithfulness." Here justification requires Christian participation in Christ.


5. What can you talk about "justification by faith"?

Strictly speaking, "justification by faith" is a correct one that is argued by Paul. But the question is by whose faith or what kind of faith. Primarily, the needed faith is Christ's faith, which is the basis for Christian faith. Then the content of faith is not merely to accept Christ's vicarious death but to imitate him.


6. You also read Romans from the same perspective of Paul's gospel. Are there common themes between the two letters?

Although the context of Romans is different from Galatians, Paul's view of the gospel is the same. Likewise, in Romans, we see the importance of the gospel involving three aspects: God's gospel, Christ's gospel, and the Christian gospel. The concept of faith and justification in Romans is congruous with Galatians. There is no conflict about Paul's theology.


7. Can you talk about your book briefly? What is it about?

This book approaches Galatians from a threefold-gospel perspective: God, Jesus, and those who live faithfully. For Paul, the good news is rooted in God’s promises to Abraham and confirmed through the faith of Christ Jesus. Those who share his faithfulness are set right with God and become children of God. All the above is the good news that Paul preaches to the Galatians.

Mustard Seed

The parable of the Mustard Seed is not about ambition or success. It teaches that small should not be ignored. We should note that Jesus uses a mustard seed as a metaphor for the reign of God. It grows to become bushes, serving birds and people who need them. He would have used a cedar tree, a symbol of glory and success, for the reign of God. But he chooses a tiny seed of mustard to show that marginalized persons have the potential to realize.   

John 3:3: born again or born from above?

How can we translate and interpret the Greek adverb anothen (ἄνωθεν) in John 3:3? Technically, it means either "again" or "from above." Does Jesus talk about birth again or birth from above? "From above" is a better translation. It is Nicodemus who understands anothen as "again" and asks: “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?” (John 3:4).

Then, Jesus answers him again and restates birth from above: "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit" (John 3:5). "Being born of water and Spirit" may be understood in the context of water baptism when one receives the Spirit from above.

Here, the kingdom of God is the reign of God in which people abide, depending on God or the Spirit to continue to live a new life. Birth from above means spiritual birth, which needs a constant connection with the Spirit.

The spiritual birth (from above) is not complete once and for all. It requires a constant commitment to God, seeking the truth of God. It differs from physical birth that has a birthdate. In this regard, the popular evangelism question "Are you born again?" seems weird and judgmental.

True wisdom?

True wisdom begins with self-realization that we are small and evanescent. Qohelet and Daodejing are full of this idea.

Black Seminary and Experience

Yung Suk Kim

Professor of New Testament and Early Christianity

Samuel DeWitt Proctor School of Theology

Virginia Union University

I am an Asian American scholar with Korean heritage—a Diaspora living in America as a citizen. With my hybrid identity, I enjoy teaching in a predominantly African-American school in the South—Richmond, once the capital of the Confederacy and the current capital of the Commonwealth of Virginia.

As a minority scholar within the minority culture, I often hear the importance of the black seminary and the black experience and ask the following questions: Is the black experience shareable with other cultures and people? Does blackness come from a collective or personal experience? Is it a human condition or a unique hermeneutical lens? African American seminary has an unparalleled role for “black” people and churches. The black seminary provides care to students in a more sustainable culture and community. It can be a safe place for their identity formation or reformation, deeply rooted in African-American heritage, culture, and experience. By being authentic to African American spirit and experience, a black seminary can foster critical spirituality and solidarity with others.

But critical questions remain to be answered down the road. In my view, the biggest challenge would be how the HBCUs set their position in changing contexts. How much can they adapt to fast-moving trends and conditions while keeping their traditions? What model of transformation or success can they establish?