Is Penal Substitutionary Atonement biblical?
The question of whether Penal Substitutionary Atonement (PSA) is biblical is one of the most important theological discussions in the history of the church. Critics often argue that the term itself never appears in the Bible, while defenders point out that its core concepts—penalty, substitution, and atonement—are deeply embedded in the fabric of Scripture. A careful survey of biblical theology shows that while the exact phrase “Penal Substitutionary Atonement” does not appear in the Bible, the doctrine itself arises naturally from its testimony.
1. What is meant by penal substitutionary atonement?
Breaking the phrase down:
Penal refers to the reality of a divine penalty for sin. Scripture consistently describes God’s wrath against rebellion and the wages of sin as death (Romans 6:23).
Substitutionary describes how Christ stood in our place, bearing what we deserved (2 Corinthians 5:21).
Atonement means reconciliation with God through sacrifice, cleansing, and forgiveness (Leviticus 16; Romans 3:25).
Put together, PSA teaches that Jesus took upon Himself the punishment due to sinners, satisfying God’s justice and reconciling us to Him.
This definition does not mean every popular phrase associated with PSA is faithful to Scripture. The Bible presents atonement in rich, multifaceted language, including ransom, sacrifice, reconciliation, and victory. PSA serves as a framework that ties these together, but it must remain accountable to the text.
2. The Bible’s teaching on divine penalty
From Genesis to Revelation, the Bible declares that sin leads to death and separation from God. Adam and Eve were warned, “in the day that you eat of it you shall surely die” (Genesis 2:17). Israel’s sacrificial system emphasized that “without the shedding of blood there is no forgiveness of sins” (Hebrews 9:22).
Examples of divine penalty include:
The flood in Noah’s day (Genesis 6–9).
The exile of Israel as covenant judgment (2 Kings 17).
The teaching of the prophets that God will repay according to deeds (Jeremiah 17:10).
The New Testament continues this theme: “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Romans 1:18). For justice to be satisfied, sin must be punished.
3. The Bible’s teaching on substitution
Equally central is substitution. From the earliest sacrifices, God allowed a substitute to stand in the place of the guilty:
In Genesis 22, God provided a ram in place of Isaac.
On the Day of Atonement, a goat symbolically carried Israel’s sins into the wilderness (Leviticus 16:21-22).
Isaiah prophesied that the Servant of the Lord would bear the iniquities of the people: “he was pierced for our transgressions” (Isaiah 53:5).
In the New Testament, Jesus is explicitly portrayed as the substitute:
John the Baptist calls Him “the Lamb of God who takes away the sin of the world” (John 1:29).
Paul explains, “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13).
Substitutionary atonement is therefore not an invention of later theology but embedded in the biblical story itself.
4. Was Jesus forsaken on the cross?
A common objection to PSA is the interpretation of Jesus’ cry, “My God, my God, why have you forsaken me?” (Matthew 27:46; Mark 15:34). Some argue this shows the Father abandoned the Son. However, Jesus was quoting Psalm 22, where David expresses feelings of abandonment but later affirms that God “has not hidden his face” (Psalm 22:24).
Thus, Jesus was not literally forsaken in essence or separated from the Father. Instead, He experienced the weight of sin, the darkness of judgment, and the human feeling of abandonment. Yet the unity of the Trinity was never broken. The Son remained the Beloved of the Father, even as He bore the penalty for our sins (John 10:17-18).
This clarification guards against distortions of PSA that suggest a rupture in the Godhead, while still affirming that Jesus took the penalty due to sinners.
5. Early church fathers and substitutionary themes
While the modern phrase “penal substitutionary atonement” developed later, the early church fathers spoke of Christ’s death in ways that align with the doctrine.
Clement of Rome wrote of Christ giving His flesh for our flesh.
Ignatius of Antioch spoke of Christ dying in our place.
Athanasius described Jesus as taking upon Himself the death owed by sinners, repaying the debt.
Though they also emphasized other images of the cross (such as Christ’s victory over Satan), substitution remained a central theme. The foundation of PSA can be traced back to the earliest Christian writings.
6. Why penal substitution is biblical and necessary
Penal substitution is biblical because it unites two key truths:
God’s justice requires that sin be punished.
God’s mercy provides a substitute to bear that punishment.
Without both, the Gospel collapses:
If sin is not penal, justice is denied.
If there is no substitution, sinners remain condemned.
Only in Christ’s cross are justice and mercy perfectly fulfilled:
Justice: “He condemned sin in the flesh” (Romans 8:3).
Mercy: “By his wounds you have been healed” (1 Peter 2:24).
This doctrine protects the holiness of God, the seriousness of sin, and the depth of divine love. It also provides assurance to believers that their sins have been fully paid for.
7. The Gospel implications of PSA
The good news of PSA is not merely individual forgiveness but the establishment of God’s Kingdom. Because Christ bore the penalty of sin, believers are freed to live as a redeemed people awaiting the new heavens and new earth.
Covenant fulfillment: Yahweh’s promises to forgive His people and renew their hearts are realized in the cross (Jeremiah 31:31-34).
Kingdom hope: The penalty of sin has been borne, so death and Satan are ultimately defeated (Hebrews 2:14-15).
Eschatological confidence: At the final judgment, those in Christ stand secure, for the penalty has already been paid (Romans 8:1).
Penal substitution therefore does not reduce the Gospel to a legal transaction; it anchors the broader story of redemption, covenant, and consummation in the once-for-all work of Christ.
Bible verses related to Penal Substitutionary Atonement
“The wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23)
“Surely he has borne our griefs and carried our sorrows.” (Isaiah 53:4)
“He was pierced for our transgressions; he was crushed for our iniquities.” (Isaiah 53:5)
“The LORD has laid on him the iniquity of us all.” (Isaiah 53:6)
“The Son of Man came to give his life as a ransom for many.” (Mark 10:45)
“God put him forward as a propitiation by his blood.” (Romans 3:25)
“For our sake he made him to be sin who knew no sin.” (2 Corinthians 5:21)
“Christ redeemed us from the curse of the law by becoming a curse for us.” (Galatians 3:13)
“He himself bore our sins in his body on the tree.” (1 Peter 2:24)
“There is therefore now no condemnation for those who are in Christ Jesus.” (Romans 8:1)
