242 – Atonement

242 – Atonement




1. I pointed out in the previous lesson that atonement, by definition, is reconciliation. (That is, the words are the same in Greek and Hebrew.)
2. There are other Bible words (not the same) which are used to describe the work or effect of atonement, which do much to define it for us.
3. These are essentially words which tell us what He accomplished by His death or the shedding of His blood.
4. They, therefore, shed much light upon the purpose, direction and effect of His death on the cross.


1. This word appears 3 times in the New Testament, always speaking of Christ’s work on the cross.
2. In 1 Tim. 2:6, it is from the word (antilutron) meaning: opposite, instead of, or as a substitute.
3. In Mat. 20:28 and Mark 10:45, it is from the word (lutron) and means something to loose with.
4. May this word ransom rightly apply to men in hell? Are they ransomed?
5. If not, what explains the word all in 1 Tim. 2:6?

i. Some think it means price of ransom, as opposed to the actual work.
ii. I expect it simply means all men without exclusion, not without exception, i.e., all kinds of men.


1. This word is translated 9 times from the word (apolutrosis), meaning a ransom in full, i.e., riddance, deliverance, salvation.
2. It is translated 2 times from (lutrosis), meaning to ransom, redeem, or set free.
3. It is essentially unheard of for lost or condemned men to be referred to as redeemed, or ransomed, yet they are frequently acclaimed (atoned for).


1. The shedding of the blood of Christ is spoken of as justification. (Rom. 5:9Rom. 8:33)
2. May we speak of one who has justification perishing, or one who perishes having justification?


1. In II Cor. 5:14-19, we have the substitutionary death of Christ placed in a setting of imputation negatively as it is positively in Rom. 4:4-8.
2. Drawn into this II Corinthians passage are the words recon­ciled and reconciling.
3. The statement here is clear, that those for whom Christ died do not have their sins imputed to them.
4. This is one of the best contexts to consider the statement, “He died for all.”


1. One of the clearest statements of the work of atonement is Rev. 1:5.
2. I personally know of no man who would dare say this is not atonement, or atonement is not this.
3. Yet, will any of them affirm that Judas, Hitler, or any lost man, is washed in the blood?
4. Yet, if Christ did not do the washing when He shed His blood, when did He wash us?
5. Moreover, if it was not He who did the washing at that time, then who does it?
6. The person who believes in indefinite atonement simply has no answer to these questions.

Conclusion: I urge you not to easily and simplistically form ideas about the atonement.