The literal meaning of the word in the Old Testament translated “atone” is, to “cover,” and “atonement” means “covering.” The idea conveyed is that, by the atonement, two parties, separated by a serious offense committed, are again united, because satisfaction has been rendered. The offense is not “covered” in the sense of being hidden. It is covered by righting the wrong done and the pardon of the offended party.
There is, I believe, general agreement on the literal meaning of the word, but concerning the significance, the nature, of the act of covering, opinions differ.
One view is that Christ atoned for the transgression of many by paying, vicariously, the penalty which Divine justice had affixed to the breaking of the law; thus appeasing Divine justice, procuring pardon and opening the way for the pardoned sinner back to the presence of the reconciled Father. Anselm, archbishop of Canterbury (A.D. 1093), is generally regarded as the chief exponent of this view.
Another view is that the coming of Christ and his sufferings were entirely a manifestation of the love of God, not a plan for appeasing his wrath. Abelard, the storm-tossed French philosopher (A.D. 1141), maintained this aspect of the doctrine. Man, he held, had become estranged from God by transgression; he was brought back by love, not wrath.
Grotius (A.D. 1617), in his controversy with the Socinians, maintained that the atonement was an act of satisfaction demanded by the moral government of God, rather than by his justice.
The entire doctrine is stated by Paul thus:
“God hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now, then, we are ambassadors for Christ,”—that is the authority of the holy Priesthood—“as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 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.” (2 Cor. 5:18-21)
Infinite Atonement. “God was in Christ, reconciling the world unto himself.” This is the Christian doctrine. The atonement of Christ is infinite because of the value of the sacrifice. It was not by the shedding of the blood of goats or calves but his own precious blood, that the reconciliation was effected. (Eph. 1:7-10)
Jacob here adds an important thought: But for the infinite atonement, corruption could not have put on incorruption; that is, the body would not have been resurrected; and there would have been no appeal from the first sentence of the Divine court.