Reference: Atonement
American
The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES. The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin."
Easton
This word does not occur in the Authorized Version of the New Testament except in Ro 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex 32:30; Le 4:26; 5:16; Nu 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (Joh 3:16; Ro 3:24-25; Eph 1:7; 1Jo 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex 34:7; Jos 24:19; Ps 5:4; 7:11; Na 1:2,6; Ro 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
See Verses Found in Dictionary
For God loved the world [of sinners] so much that He gave His one and only Son, so that every person who believes in Him would not [have to] be destroyed, but have never ending life.
Now if our wrongdoing serves to emphasize more clearly that God does what is right, what should we say about that? Is God being unjust for sending [His] wrath [on the world]? (I am raising a human objection).
But people are made right with Him as a free gift by His unearned favor, through being bought back [from Satan] by Christ Jesus. God presented Jesus as the atoning sacrifice [for our sins] through [our] faith in His blood [i.e., His death on the cross]. This was in order to demonstrate His justice when, by using forbearance, He passed over people's sins in previous generations.
And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God.
In [fellowship with] Christ we have redemption [i.e., we have been bought back from Satan] through His blood, and have forgiveness of sins according to the abundance of God's unearned favor,
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/auv'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I say to you, everyone who looks at a woman with an improper sexual desire for her [body], has already been sexually unfaithful to his mate in his heart.
But I say to you, everyone who looks at a woman with an improper sexual desire for her [body], has already been sexually unfaithful to his mate in his heart.
Even so, the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price to purchase many people [i.e., back from Satan]."
Even so, the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price to purchase many people [i.e., back from Satan]."
Even so, the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price to purchase many people [i.e., back from Satan]."
Even so, the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price to purchase many people [i.e., back from Satan]."
For the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price for many people [i.e., to purchase them back from Satan]."
For the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price for many people [i.e., to purchase them back from Satan]."
On the next day John [the Immerser] saw Jesus approaching him and said, "Look, [there is] the Lamb of God; He [will] take away the sin of the people of the world.
On the next day John [the Immerser] saw Jesus approaching him and said, "Look, [there is] the Lamb of God; He [will] take away the sin of the people of the world.
just like the Father knows me [intimately] and I know the Father [that way]. And I [am about to] give up my life for the sheep.
just like the Father knows me [intimately] and I know the Father [that way]. And I [am about to] give up my life for the sheep.
So, pay close attention to your [own] lives, and to all [members] of the flock [i.e., the congregation] of which the Holy Spirit has made you overseers [i.e., elders, shepherds or pastors]. Provide [spiritual] food for the church of the Lord which He purchased by [shedding] His own blood.
So, pay close attention to your [own] lives, and to all [members] of the flock [i.e., the congregation] of which the Holy Spirit has made you overseers [i.e., elders, shepherds or pastors]. Provide [spiritual] food for the church of the Lord which He purchased by [shedding] His own blood.
for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character].
for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character].
[In doing this] God [also] demonstrated His justice [to people] of this present time, that He Himself is just and the One who makes the people right with Him who have faith in Jesus.
[In doing this] God [also] demonstrated His justice [to people] of this present time, that He Himself is just and the One who makes the people right with Him who have faith in Jesus.
just as it is written [Gen. 17:5], "I [i.e., God] have made you [i.e., Abraham] forefather of many nations." He received this promise in the presence of God, in whom he believed, and who gives life [back] to dead people and who refers to things [promised] as though they were [already] fulfilled.
just as it is written [Gen. 17:5], "I [i.e., God] have made you [i.e., Abraham] forefather of many nations." He received this promise in the presence of God, in whom he believed, and who gives life [back] to dead people and who refers to things [promised] as though they were [already] fulfilled.
[This] Jesus was delivered up [to die] for our sins and was raised [from the dead] to make us right with God.
[This] Jesus was delivered up [to die] for our sins and was raised [from the dead] to make us right with God.
And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God.
And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God.
For the wages for sinning is [spiritual] death, but God's free gift is never ending life in [fellowship with] Christ Jesus our Lord.
For the wages for sinning is [spiritual] death, but God's free gift is never ending life in [fellowship with] Christ Jesus our Lord.
Therefore, none of those who are in [fellowship with] Christ Jesus will be condemned.
Therefore, none of those who are in [fellowship with] Christ Jesus will be condemned. For the Holy Spirit's law which provides [never ending] life for those in [fellowship with] Christ Jesus has freed me from the law that requires [spiritual] death for sinning.
For the Holy Spirit's law which provides [never ending] life for those in [fellowship with] Christ Jesus has freed me from the law that requires [spiritual] death for sinning. For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,
For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,
God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also?
God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also?
Get rid of the old yeast [i.e., of sin, and especially the unrepentant sinner], so that you can be a new batch of dough, without yeast in it [i.e., a godly church without unrepentant sinners in it] as [I know] you really are. For our Passover [Lamb], Christ, has already been sacrificed.
Get rid of the old yeast [i.e., of sin, and especially the unrepentant sinner], so that you can be a new batch of dough, without yeast in it [i.e., a godly church without unrepentant sinners in it] as [I know] you really are. For our Passover [Lamb], Christ, has already been sacrificed.
All [these] things are from God, who restored us to fellowship with Himself through Christ, and gave us the ministry of restoring [other] people to [such] fellowship.
All [these] things are from God, who restored us to fellowship with Himself through Christ, and gave us the ministry of restoring [other] people to [such] fellowship. That is, God was in Christ restoring the world to fellowship with Himself, not counting people's sins against them. And He entrusted to us the message of restoring people to fellowship [with Him].
That is, God was in Christ restoring the world to fellowship with Himself, not counting people's sins against them. And He entrusted to us the message of restoring people to fellowship [with Him].
Husbands, you should love your wives just as Christ also loved the church, and gave up His life for her,
Husbands, you should love your wives just as Christ also loved the church, and gave up His life for her,
For there is one God and one Mediator between God and mankind --- the man Christ Jesus,
For there is one God and one Mediator between God and mankind --- the man Christ Jesus, who gave Himself as a ransom on behalf of all people [i.e., as a substitute in place of others]. The proper time for the testimony [of this event to be proclaimed] has arrived. [Note: The correct meaning of the foregoing sentence is very difficult to determine].
who gave Himself as a ransom on behalf of all people [i.e., as a substitute in place of others]. The proper time for the testimony [of this event to be proclaimed] has arrived. [Note: The correct meaning of the foregoing sentence is very difficult to determine].
But we do see Jesus, who was made a little bit lower than the angels [i.e., by suffering death as a human being], and was crowned with splendor and honor because He suffered death. It was by God's unearned favor that He would experience death for every person.
But we do see Jesus, who was made a little bit lower than the angels [i.e., by suffering death as a human being], and was crowned with splendor and honor because He suffered death. It was by God's unearned favor that He would experience death for every person. For it was fitting that God, for whom and through whom everything exists, in order to lead many [of His] children to glory [i.e., heaven], would make the author [or, pioneer] of their salvation [i.e., Jesus] completely [qualified] through [His] sufferings.
For it was fitting that God, for whom and through whom everything exists, in order to lead many [of His] children to glory [i.e., heaven], would make the author [or, pioneer] of their salvation [i.e., Jesus] completely [qualified] through [His] sufferings. For, both the One who makes people holy [i.e., Jesus], and those who are made holy [i.e., Christians], all come from one [Father], and for this reason Christ is not ashamed to call them His brothers,
For, both the One who makes people holy [i.e., Jesus], and those who are made holy [i.e., Christians], all come from one [Father], and for this reason Christ is not ashamed to call them His brothers, for He says [Psa. 22:22], [Note: In the following three Old Testament quotations the writer represents Christ as the speaker] "I will declare your [i.e., God's] name to my brothers, [and] in the presence of the assembly I will sing [a hymn of] praise to you."
for He says [Psa. 22:22], [Note: In the following three Old Testament quotations the writer represents Christ as the speaker] "I will declare your [i.e., God's] name to my brothers, [and] in the presence of the assembly I will sing [a hymn of] praise to you." And again, [Isa. 8:17 LXX], "I will place my trust in God." And again, [Isa. 8:18], "Look, [here] I am with the children whom God gave me."
And again, [Isa. 8:17 LXX], "I will place my trust in God." And again, [Isa. 8:18], "Look, [here] I am with the children whom God gave me." Therefore, since the children share in [bodies of] flesh and blood, Christ also, in the same way, took on a human body so that, through His death, He could destroy [the dominion of] him who had the power to cause death, that is, the devil.
Therefore, since the children share in [bodies of] flesh and blood, Christ also, in the same way, took on a human body so that, through His death, He could destroy [the dominion of] him who had the power to cause death, that is, the devil. And [also He could] release all of those people who, because of their fear of death, were [kept] in bondage all their lives.
And [also He could] release all of those people who, because of their fear of death, were [kept] in bondage all their lives.
So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them].
So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them].
[That Tabernacle] is symbolic of the present time, [indicating] that both gifts and [animal] sacrifices, which are offered [by the priests], are not able to give the worshiper a clear conscience
[That Tabernacle] is symbolic of the present time, [indicating] that both gifts and [animal] sacrifices, which are offered [by the priests], are not able to give the worshiper a clear conscience
And He did not enter [the heavenly Holy of Holies] by means of the blood of goats and calves but, by means of His own blood He entered the Holy of Holies [i.e., heaven] once for all time, [after] having obtained never ending redemption [i.e., salvation for us on the cross].
And He did not enter [the heavenly Holy of Holies] by means of the blood of goats and calves but, by means of His own blood He entered the Holy of Holies [i.e., heaven] once for all time, [after] having obtained never ending redemption [i.e., salvation for us on the cross]. For if the blood of goats and bulls, and a [burnt] heifer's ashes sprinkled on people who had been [ceremonially] defiled, could purify them so as to make them [ceremonially] clean on the outside,
For if the blood of goats and bulls, and a [burnt] heifer's ashes sprinkled on people who had been [ceremonially] defiled, could purify them so as to make them [ceremonially] clean on the outside, how much more will the blood of Christ, who through the eternal Holy Spirit [or, His eternal Spirit] offered Himself without [moral] blemish to God, cleanse our consciences from deeds which lead to [spiritual] death to serve the living God?
how much more will the blood of Christ, who through the eternal Holy Spirit [or, His eternal Spirit] offered Himself without [moral] blemish to God, cleanse our consciences from deeds which lead to [spiritual] death to serve the living God?
For the law of Moses was [only] a foreshadow of the good things that [were] to come [i.e., in the Messianic age], not the exact image of those things. It can never, by the same sacrifices, continually offered year after year, make [morally] perfect those who draw near [to God in worship].
For the law of Moses was [only] a foreshadow of the good things that [were] to come [i.e., in the Messianic age], not the exact image of those things. It can never, by the same sacrifices, continually offered year after year, make [morally] perfect those who draw near [to God in worship]. If it could, would not those sacrifices have stopped being offered [by now], since the worshipers would have been [ceremonially] cleansed and would not have had a sense of guilt anymore?
If it could, would not those sacrifices have stopped being offered [by now], since the worshipers would have been [ceremonially] cleansed and would not have had a sense of guilt anymore?
we should draw close [to God] with a sincere heart and a fully assured faith, having had our hearts sprinkled from a guilty conscience [See 9:13-14] and having had our bodies washed with clean water [i.e., in our immersion].
we should draw close [to God] with a sincere heart and a fully assured faith, having had our hearts sprinkled from a guilty conscience [See 9:13-14] and having had our bodies washed with clean water [i.e., in our immersion].
You [should] know that you were bought back [from Satan], from your useless way of life, inherited from your forefathers, not with such perishable things as silver and gold,
You [should] know that you were bought back [from Satan], from your useless way of life, inherited from your forefathers, not with such perishable things as silver and gold,
And He is the One who provides a "covering over" [or atonement] for our sins [See Heb. 2:17; Dan. 9:24; II Chron. 29:24], and not for ours [who are already Christians] only, but also for the sins of the people of the whole world.
And He is the One who provides a "covering over" [or atonement] for our sins [See Heb. 2:17; Dan. 9:24; II Chron. 29:24], and not for ours [who are already Christians] only, but also for the sins of the people of the whole world.
[It is also] from Jesus Christ, who is the Faithful Witness [to the truth], the Firstborn from the dead [i.e., the first One raised never to die again], the Ruler of the kings of the world. May there be honor and power forever and ever to Christ, who loved us and released us from our sins by His blood [Note: Some manuscripts say "washed us" since the two words are spelled almost alike].
[It is also] from Jesus Christ, who is the Faithful Witness [to the truth], the Firstborn from the dead [i.e., the first One raised never to die again], the Ruler of the kings of the world. May there be honor and power forever and ever to Christ, who loved us and released us from our sins by His blood [Note: Some manuscripts say "washed us" since the two words are spelled almost alike].
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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She is going to have a son and you should name Him Jesus, for He is the One who will save His people from their sins."
Jesus said to them, "Can the groomsmen act sadly while the groom is still with them? But the time will come when the groom will be taken away from them, and then they will fast.
From that time onward Jesus began to explain to His disciples that He would have to go to Jerusalem and suffer many things at the hands of the [Jewish] elders, leading priests, and experts in the law of Moses; [that He would then] be killed and [yet] raised up on the third day.
And while the disciples were staying in Galilee, Jesus said to them, "The Son of man will be handed over to [evil] men and they will kill Him, but on the third day He will be raised up [from the dead]." And they were very grieved [when they heard this].
"Now look, we are going up to Jerusalem and [while there] the Son of man will be turned over to the leading priests and experts in the law of Moses. They will condemn Him to death, and turn Him over to the [unconverted] Gentiles, who will mock, whip and crucify Him; then on the third day He will be raised up."
Even so, the Son of man did not come to be served [by others] but to be the servant [of others], and to sacrifice His life as a ransom price to purchase many people [i.e., back from Satan]."
And as they were eating, Jesus took a [small] loaf of bread, asked God's blessing on it, then broke it and gave pieces to His disciples and said, "Take some and eat it; this is [i.e., represents] my [physical] body."
Then Jesus came and spoke to them, saying, "I have been given all authority in heaven and on earth. So, as you go, make disciples out of people from all the nations, then immerse believers [See Mark 16:15-16] into the name of [i.e., to enter a relationship with] the Father, and the Son and the Holy Spirit. read more. [Then] go on teaching them [i.e., these new converts] to obey everything I have commanded you and my presence will be with you always, even to the end of the age.
Jesus answered them, "Elijah truly will come first and restore all things [i.e., to their proper perspective concerning the Messiah]. And it is [also] written [in the Scriptures] about the Son of man, that He would suffer very much and be rejected.
Now Jesus and His disciples were [traveling] along the road, going up to Jerusalem, with Jesus moving on ahead of the others. The disciples were amazed and they followed [behind Him] fearfully. [Note: From the context, it appears their amazement was due to His eagerness to enter Jerusalem in spite of the imminent danger they felt awaited Him there]. He took the twelve apostles aside and began telling them about the things that were going to happen to Him.
And He took Peter, James and John with Him and began to be troubled and deeply distressed.
Then at three o'clock Jesus shouted in a loud voice, "Eloi, Eloi, lama, sabachthani?" [Note: These words were in the commonly spoken Aramaic language], which being interpreted, means "My God, my God, why have you forsaken me?"
And consider this, you will become pregnant and give birth to a son and you will name Him Jesus. He will be great and will be called the Son of the Highest [i.e., God], and the Lord will give Him the throne of His forefather King David. read more. And He will rule over the [spiritual] descendants of Jacob forever and there will be no end to His kingdom."
For a Savior has been born today in David's city [i.e., Bethlehem], who is Christ the Lord [i.e., God's specially chosen one].
And when the devil had finished every test, he left Jesus until a [later] time.
who appeared in splendor, and were speaking of Jesus' [coming] departure [i.e., His imminent death], which He was soon to experience at Jerusalem.
And it happened when the time came for Jesus to be taken up [to heaven] that He firmly determined to go to Jerusalem.
But I have an immersion to experience [i.e., overwhelming suffering to undergo. See Mark 10:38-39], and what stress I am under until it happens!
For I tell you that this [passage of Scripture], which was written about me, must be fulfilled [Isa. 53:12]: 'And He [i.e., Jesus] was counted with [i.e., as though He were one of] the criminals.' For the part [of that passage] that refers to me is being fulfilled."
For I tell you that this [passage of Scripture], which was written about me, must be fulfilled [Isa. 53:12]: 'And He [i.e., Jesus] was counted with [i.e., as though He were one of] the criminals.' For the part [of that passage] that refers to me is being fulfilled."
And He said to them, "This is what was written: The Christ [i.e., God's specially chosen one] will suffer, and [then] rise again from the dead on the third day.
And He said to them, "This is what was written: The Christ [i.e., God's specially chosen one] will suffer, and [then] rise again from the dead on the third day. And [the need for] a change of heart and life in order to receive the forgiveness of sins [from God] will be preached in Jesus' name [i.e., by His authority] to people of all nations, beginning from Jerusalem.
Everything came into being through this Word, and apart from Him not a single thing came into being. Life existed in Him; and that Life [was what] enlightened mankind [spiritually].
He himself was not that Light, but came [only] to testify concerning that Light. [Now] the true Light, who enlightens all mankind, was [indeed] coming into the world [i.e., to earth]. read more. [Actually] He was in the world [already], for the world came into being through Him, but the world did not acknowledge Him. [Then] He came to His own [world, while on earth], but His own [people, the Israelites] did not welcome Him. But He gave all those who did welcome Him the opportunity of becoming children of God by believing in His name [i.e., as the Messiah]. [Such people] were born of God, not of blood ties [i.e., from physical descendants], nor of the will of the flesh [i.e., merely from a sexual desire], nor of the will of man [i.e., from a husband's desire for offspring]. [Eventually] this Word became a human being and lived among us [Note: The word "lived" here refers to pitching a temporary tent]. (And we saw His splendor; such splendor as belongs to the Father's only Son), full of God's favor and truth.
On the next day John [the Immerser] saw Jesus approaching him and said, "Look, [there is] the Lamb of God; He [will] take away the sin of the people of the world.
And [just] like Moses lifted up the snake [on the pole] in the wilderness [Num. 21:9], so the Son of man must be lifted up [on the cross]
So Jesus said to them, "Truly, truly, I tell you, it was not [really] Moses who gave you the bread from heaven, but it is my Father who is [now] giving you the real bread from heaven.
Jesus replied to them, "Even if I do give testimony about myself, it is [still] true, because I know where I came from and where I am going. But you people do not know where I came from or where I am going.
"I am the good shepherd; and a good shepherd [is willing] to die for the sheep.
just like the Father knows me [intimately] and I know the Father [that way]. And I [am about to] give up my life for the sheep.
The Father loves me because I [am about to] give up my life, so that I can take it back again. No one is taking it away from me, but I am giving it up voluntarily. I have the right to give it up and I have the right to take it back again. I received the commandment to do this from my Father."
"Now my heart is distressed; and what shall I say [i.e., to God]? 'Father, bring me safely through this time.' But, this is the reason I came [to earth]; to [go through] such a time.
Jesus said to them again, "May there be peace in your hearts. Just as the Father has sent me, so I am sending you." Upon saying this, Jesus breathed on the disciples and said to them, "[Be willing to] receive the Holy Spirit." [Note: This "breathing" served as a pledge of the Holy Spirit which actually came on these apostles a few weeks later. See Acts 1:5-8; 2:4]. read more. Whosever sins you forgive, they will be forgiven [by God]. And whosever sins you do not forgive, they will not be forgiven [by God]." [Note: Actual forgiveness would result only when people responded, by faith, to the Gospel message. See Acts 2:37-38].
So, God raised this Jesus up [from the dead] and we [apostles] are all witnesses [of it]. Jesus is [now] exalted at the right side of God, and having received the promised Holy Spirit from His Father, He has poured out what you have seen and heard [here this day].
It was about His Son, Jesus Christ our Lord, who was born as a physical descendant of King David. He was appointed to be the Son of God with power through the Spirit of holiness [Note: This could refer to the Holy Spirit] when He was raised from the dead.
For the Gospel reveals how a person can be made right with God. It is through faith [in Jesus], from beginning to end, just as it is written [Hab. 2:4], "The righteous person will [obtain] life by [his] faith [in God]."
What then? Are we [Jews] any better off [than those Gentiles]? No, not at all, for we have already charged that both Jews and Greeks [i.e., Gentiles] alike are under [the power of] sin,
Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles].
Now we [all] know that everything the law says applies to those who are under [obligation to obey] that law, [Note: Here "the law" appears to refer to the Old Testament Scriptures generally, since Psalms and Isaiah are quoted. See verses 10-18]. This is so that the mouth of every objector may be stopped [i.e., from making excuses for his sin], and thereby bring the entire world under God's judgment [i.e., both Jews and Gentiles]. This is because no human being can be considered right with God by [obeying] the requirements of a law. [Note: It is difficult to determine the exact sense in which "law" is used in these verses. It may be law generally, or the law of Moses specifically. See Bruce, pages 52-58]. For the knowledge of what sin is comes from the law of Moses. read more. But now [i.e., under the Gospel age], a way of being considered right with God apart from [any] law has been made known. [The writings of] the law [i.e., the Pentateuch] and the prophets bear witness to this.
But now [i.e., under the Gospel age], a way of being considered right with God apart from [any] law has been made known. [The writings of] the law [i.e., the Pentateuch] and the prophets bear witness to this. Being considered right with God is [obtained] through faith in Jesus Christ by every person who believes [in Him], for there is no favoritism [with God],
Being considered right with God is [obtained] through faith in Jesus Christ by every person who believes [in Him], for there is no favoritism [with God], for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character].
for everyone has sinned and falls short of God's glory [i.e., His approval, or His perfect character]. But people are made right with Him as a free gift by His unearned favor, through being bought back [from Satan] by Christ Jesus.
But people are made right with Him as a free gift by His unearned favor, through being bought back [from Satan] by Christ Jesus. God presented Jesus as the atoning sacrifice [for our sins] through [our] faith in His blood [i.e., His death on the cross]. This was in order to demonstrate His justice when, by using forbearance, He passed over people's sins in previous generations.
God presented Jesus as the atoning sacrifice [for our sins] through [our] faith in His blood [i.e., His death on the cross]. This was in order to demonstrate His justice when, by using forbearance, He passed over people's sins in previous generations.
God presented Jesus as the atoning sacrifice [for our sins] through [our] faith in His blood [i.e., His death on the cross]. This was in order to demonstrate His justice when, by using forbearance, He passed over people's sins in previous generations.
God presented Jesus as the atoning sacrifice [for our sins] through [our] faith in His blood [i.e., His death on the cross]. This was in order to demonstrate His justice when, by using forbearance, He passed over people's sins in previous generations. [In doing this] God [also] demonstrated His justice [to people] of this present time, that He Himself is just and the One who makes the people right with Him who have faith in Jesus. read more. Where then is the [basis for] boasting [i.e., over being right with God]? There is not any. Is it by [obedience to] a law? Is it by doing certain deeds? Not at all, but by a law of faith. For we conclude that a person is made right with God by faith [in Christ], apart from [obedience to] the requirements of a law [or, the law of Moses, See verse 20]. Or is God the God of the Jews only? Is He not the God of the Gentiles also? Yes, [indeed], of the Gentiles also, since there is [only] one God, who makes the circumcised ones [i.e., the Jews] right with Him by faith [in Christ] and the uncircumcised ones [i.e., the Gentiles] through faith [in Christ]. Do we then [intend to] destroy law [observance] because faith [in Christ is now required]? Certainly not! But [instead], we uphold [the validity of] law.
But God demonstrates His own love for us by sending Christ to die for us while we were still sinners.
But God demonstrates His own love for us by sending Christ to die for us while we were still sinners. Since we are now made right with God by the blood of Christ [i.e., by His dying on the cross], how much more certain it is that we will be saved from God's wrath [in the future] by Him!
Since we are now made right with God by the blood of Christ [i.e., by His dying on the cross], how much more certain it is that we will be saved from God's wrath [in the future] by Him! For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life!
For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life!
For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life! And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God.
And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God.
And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God. Therefore, just as sin came into the world through [the action of] one man [i.e., Adam] and [physical] death through that sin, so [physical] death has spread to all people, because all people have sinned. [Note: This difficult passage (verses 12-21) seems to be saying that the entire human race must experience physical death because of Adam's sin (I Cor. 5:22), which is somehow considered to be everyone's sin. See Murray, pp. 180-187, for a thorough discussion].
For just as many people [i.e., all mankind] were considered [by God] to be sinners [and thus to suffer physical death] through the disobedience of the one man [i.e., Adam]; even so, many people [i.e., all believing mankind] will be considered right with God [and thus live again] through the obedience of the one man [i.e., Christ].
What shall we say, then? Should we continue sinning so that more of God's unearned favor will [have to] be shown?
We know that our old self was [figuratively] crucified with Christ, in order that the body of sin [i.e., our whole life of sin] might be destroyed [i.e., become powerless to control our actions and thoughts], so that we should not be enslaved to the practice of sin any longer.
So, do not allow [the practice of] sin to rule your mortal bodies, so that you obey its desires. And do not offer the parts of your bodies [i.e., hands, eyes, etc. See Matt. 5:29-30] as tools for [accomplishing] evil purposes; but [instead] offer yourselves to God, as [people who are] alive from the dead [i.e., no longer under the power of sin] and the parts of your bodies as tools for [accomplishing] righteous purposes for God. read more. For sin must not be your master [i.e., it must not have power over you], for you are not governed by law, but by God's unearned favor.
Therefore, none of those who are in [fellowship with] Christ Jesus will be condemned. For the Holy Spirit's law which provides [never ending] life for those in [fellowship with] Christ Jesus has freed me from the law that requires [spiritual] death for sinning. read more. For what the law was not able to do [for mankind], since it was [too] weak [to deliver them from condemnation] because fleshly people [were unable to obey it perfectly], God condemned sin in the flesh [i.e., sin was declared evil and its power over man broken]. God did this by sending His own Son in a body like sinful man's, and to destroy sin,
And not just the world, but even we [Christians] ourselves, who have the firstfruits of the Holy Spirit [i.e., the first installment of our inheritance from God] also groan within us, eagerly waiting to be adopted as [God's] children, and receive back our bodies [i.e., in the resurrection].
God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also?
God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also?
God did not withhold His own Son [from dying], but offered Him up for all of us. [Since He did that], will He not, along with Jesus, freely give us everything [else] also? Who will bring an accusation against God's chosen people? [Certainly not God, for] He makes people right with Himself. read more. Who condemns [us]? Certainly not Jesus, for He is the One who died [i.e., to save us], and what is more, He was raised from the dead and is [now] at the right side of God. He also goes [to God] on our behalf [i.e., as we pray].
Who condemns [us]? Certainly not Jesus, for He is the One who died [i.e., to save us], and what is more, He was raised from the dead and is [now] at the right side of God. He also goes [to God] on our behalf [i.e., as we pray].
for you were bought [by God] for a price. So, honor God with your [physical] body.
For I received from the Lord what I also handed on to you: On the night the Lord Jesus was turned over [to the Jewish authorities] He took bread,
For I passed on to you the [following] main principles that I received [i.e., by revelation]: Christ died for our sins, according to the Scriptures; He was buried; He was raised [from the dead] on the third day, according to the Scriptures;
For since death happened to a man [i.e., Adam], the resurrection from the dead also happened to a man [i.e., Christ]. For as all people die [physically] in [their relationship to] Adam, so also will all people be made alive [physically] in [their relationship to] Christ. [Note: However, some view "made alive" as referring to the new spiritual life given to believers].
So, it is also written [Gen. 2:7], "The first man, Adam, became a living being." The last Adam [i.e., Christ], became the Spirit who gives [never ending] life. [See John 5:21]. However, the spiritual [body] does not come first, but the physical [body does]; then the spiritual [body comes]. read more. The first man [i.e., Adam] came from the dust of the ground [See Gen. 2:7]; the second man [i.e., Christ] came from heaven.
God considered Christ to be sinful on our behalf, even though He never sinned, so that we could be considered right with God through Him.
who gave Himself to [save us from] our sins so that He might deliver us from [the control and condemnation of] this present evil world. [This is] according to the will of our God and Father,
who gave Himself to [save us from] our sins so that He might deliver us from [the control and condemnation of] this present evil world. [This is] according to the will of our God and Father,
still we know that a person is not justified [i.e., made right with God] by [perfect obedience to] the law of Moses, but rather through faith in [the person and work of] Christ. [Knowing this] we have trusted in Christ Jesus [to save us], so that we might be made right with God by trusting in Him and not by [our compliance with] the requirements of the law of Moses. Because by such law-compliance no one can be made right with God.
I have been crucified [i.e., died] with Christ, and so I am not the one who lives [anymore] but rather, it is Christ who lives in my heart. And [now] my entire life is being lived by trusting in the Son of God [to save and keep me], because He loved me and gave Himself up for me.
Christ bought us back from the curse [caused by our not obeying all the requirements] of the law of Moses; He became a curse for us [by dying on the cross], for it is written [Deut. 21:23], "Every one who hangs on a tree [i.e., a cross] is cursed [i.e., cut off from God]."
But, when [God's] timing fully arrived, He sent His Son, born to a woman [i.e., Mary], born during [the time when] the law [of Moses was still in effect],
But, when [God's] timing fully arrived, He sent His Son, born to a woman [i.e., Mary], born during [the time when] the law [of Moses was still in effect],
But, when [God's] timing fully arrived, He sent His Son, born to a woman [i.e., Mary], born during [the time when] the law [of Moses was still in effect], so that He could buy back [from Satan] those who were [still] under [obligation to] the law of Moses, and that we could become adopted children.
But the last thing I want to do is brag [about such things]. For [if I had any bragging to do at all], it would be about [salvation through] the cross of our Lord Jesus Christ, for it is through Him that this [sinful] world has been crucified [i.e., died] as far as I am concerned and I have been crucified [i.e., died] as far as it is concerned.
But the last thing I want to do is brag [about such things]. For [if I had any bragging to do at all], it would be about [salvation through] the cross of our Lord Jesus Christ, for it is through Him that this [sinful] world has been crucified [i.e., died] as far as I am concerned and I have been crucified [i.e., died] as far as it is concerned.
In [fellowship with] Christ we have redemption [i.e., we have been bought back from Satan] through His blood, and have forgiveness of sins according to the abundance of God's unearned favor,
and what God's tremendous power [working] in us believers is. [This power is] the same as that utilized by God's mighty strength,
You practiced such things when you lived according to the evil ways of this world, and according to the ruler of the [spiritual] powers of the air. [Note: This refers to Satan, whose influence permeates life around us]. He is the [evil] spirit who is now at work in people who are disobedient [to God]. All of us [Jews] also once lived among such people, fulfilling the improper cravings of our physical being and doing what our bodies and minds desired. In this natural [unconverted] state we were deserving of [God's] wrath, just like the rest [of mankind].
But now [that you are] in [fellowship with] Christ, you [Gentiles], who were once far away [from God], have been brought near [to Him] through the blood of Christ. For Christ is [the source of] our peace. He made both [Jews and Gentiles] one people, and broke down the barrier wall of hostility that divided them, read more. by abolishing in His fleshly body the [entire Jewish] law of commandments contained in decrees. [This was] so that He could create in [unity with] Himself one new person [i.e., the church] out of the two peoples [i.e., Jews and Gentiles], thereby bringing about peace [between them]. [This was also intended] to reestablish harmony between both of these peoples and God in [this] one body, through [Christ's death on] the cross. By doing this He put to death the hostility [between them]. And Christ came and preached peace to you [Gentiles], who were far away [from God], and peace to those [Jews] who were near [to Him].
[You are] built on the foundation of the apostles and prophets [See I Cor. 12:28], with Christ Jesus Himself being the principal stone by which the entire building is aligned.
So, as dearly loved children, you people should [try to] be like God. Live in a loving way, just like Christ loved us and gave Himself up [to die] for us as an offering and fragrant smelling sacrifice to God.
Live in a loving way, just like Christ loved us and gave Himself up [to die] for us as an offering and fragrant smelling sacrifice to God.
For our struggle is not [actually] against human beings, but against rulers and authorities and leaders of this world's darkness, and against the spiritual forces of evil in the heavenly realms. [Note: "Heavenly realms" here refers to the struggle against Satanic powers which permeates life around us].
Instead, He gave up what He had and took on the form [i.e., the nature] of a slave, becoming like a man, [and even] His appearance was found to be like a man's. He humbled Himself [by] becoming obedient [to God] to the point of death, even death on a cross.
He humbled Himself [by] becoming obedient [to God] to the point of death, even death on a cross.
through whom we receive redemption [i.e., are bought back from Satan], which is the forgiveness of [our] sins. He is the image of the invisible God, the firstborn One [i.e., who takes preeminence] over all that is created. read more. For all things were created by Him; things in heaven and on earth; things visible and invisible, whether they are thrones [i.e., reigning beings], or lords, or rulers or authorities. [Note: "Authorities" here may refer to angelic beings]. All things were created by Him and for Him. And He existed before all things and all things are held together by Him. And He is the head of the [spiritual] body, the church. He is [its] source, the firstborn One from the dead [i.e., the first one to return to life, never to die again], so that He could rank first [in importance] over all things. For God was very pleased to have all of [His] fullness dwell in Christ [See 2:9], and through Him to reconcile all things to Himself, whether things on earth or things in heaven. He made peace [with mankind] through the [sacrificial] blood of Christ's [death on the] cross.
and through Him to reconcile all things to Himself, whether things on earth or things in heaven. He made peace [with mankind] through the [sacrificial] blood of Christ's [death on the] cross.
and through Him to reconcile all things to Himself, whether things on earth or things in heaven. He made peace [with mankind] through the [sacrificial] blood of Christ's [death on the] cross. And though you were once estranged [from God] and were enemies [of His] in your mind because of your evil deeds, read more. yet now God has reconciled [you] to Himself through the death of Christ's physical body in order to present you holy, without fault and free from just blame before Him [on judgment day].
And without question the revealed secret of godly living is great. [It is this]: He [i.e., Christ, or God], who appeared in a fleshly body [was] vindicated [of false charges] by the Holy Spirit; [He was] seen by angels, was preached among the nations, was believed in throughout the world [and finally] was taken up into glory [i.e., heaven].
to be sensible, [morally] pure, [good] homemakers, kind [and] in subjection to their own husbands, so that God's message will not be spoken against. In the same way, you should exhort the younger men to be sensible.
and sound speech that cannot be condemned, so that the person who opposes [us] will have to be ashamed for not having anything bad to say about us.
He gave Himself up for us, to buy us back from [enslavement to] all [kinds of] wickedness and to purify for Himself a group of people who belong to Him and who are eager to do good deeds.
He gave Himself up for us, to buy us back from [enslavement to] all [kinds of] wickedness and to purify for Himself a group of people who belong to Him and who are eager to do good deeds.
[but] during these final days He has spoken to us through His Son [Note: This period refers to the Christian age (See Acts 2:14-36)], whom He appointed to be heir of all things [and] through whom He created the universe. [See John 1:3; Col. 1:16].
[but] during these final days He has spoken to us through His Son [Note: This period refers to the Christian age (See Acts 2:14-36)], whom He appointed to be heir of all things [and] through whom He created the universe. [See John 1:3; Col. 1:16]. This Son expresses the radiance of God's splendor and represents His very Being, and He sustains everything by His powerful word. After He had provided cleansing for [man's] sins, He sat down at the right side of the Majesty [i.e., God] on high [i.e., in heaven].
This Son expresses the radiance of God's splendor and represents His very Being, and He sustains everything by His powerful word. After He had provided cleansing for [man's] sins, He sat down at the right side of the Majesty [i.e., God] on high [i.e., in heaven].
This Son expresses the radiance of God's splendor and represents His very Being, and He sustains everything by His powerful word. After He had provided cleansing for [man's] sins, He sat down at the right side of the Majesty [i.e., God] on high [i.e., in heaven].
Therefore, since the children share in [bodies of] flesh and blood, Christ also, in the same way, took on a human body so that, through His death, He could destroy [the dominion of] him who had the power to cause death, that is, the devil.
Therefore, since the children share in [bodies of] flesh and blood, Christ also, in the same way, took on a human body so that, through His death, He could destroy [the dominion of] him who had the power to cause death, that is, the devil. And [also He could] release all of those people who, because of their fear of death, were [kept] in bondage all their lives.
And [also He could] release all of those people who, because of their fear of death, were [kept] in bondage all their lives. For certainly Christ does not [intend to] help angels, but He [intends to] help the descendants of Abraham [i.e., the Jews]. read more. So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them].
So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them].
So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them].
So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them]. For since He Himself suffered when He was tempted, He is [also] able to help those who [suffer when they] are tempted.
For if Joshua had given the Israelites rest, God would not have spoken about another day later on [i.e., "Today" in Psa. 95:7]. [So] then, a Sabbath "rest day" [still] remains for God's people [i.e., for Christians, in heaven].
Since then we [Christians] have [such] a great Head Priest, who has passed through the skies [i.e., ascended to heaven. See Acts 1:9], Jesus, the Son of God, we should remain true to our profession [of faith in Him]. For we do not have a head priest who is incapable of sympathizing with our weaknesses, but One [i.e., Jesus] who has been tempted in every way that we have, and yet without sinning.
For we do not have a head priest who is incapable of sympathizing with our weaknesses, but One [i.e., Jesus] who has been tempted in every way that we have, and yet without sinning. So, we should approach, with confidence, God's throne of unearned favor, so we can receive mercy and obtain that favor to help us when we need it.
For Jesus was a very suitable head priest for us [i.e., He meets our needs very well], because He was holy, innocent, without [moral] corruption, separated from sinners and [exalted] above the heavens.
But [only] once a year the head priest goes alone into the inner room [i.e., Holy of Holies], and never without [animal] blood, which he offers [as a sacrifice] for himself and for the sins done in ignorance by the people. [By his doing this] the Holy Spirit signifies that the way into the Holy Place [Note: This actually refers to the Holy of Holies, and represents heaven] had not yet been disclosed [i.e., made accessible] while the first Tabernacle was still standing.
since, with foods and drinks and various [ceremonial] washings, they are only outward regulations imposed until the time when everything would be made right [i.e., under the New Agreement].
since, with foods and drinks and various [ceremonial] washings, they are only outward regulations imposed until the time when everything would be made right [i.e., under the New Agreement]. But when Christ became the Head Priest of the good things that have come, He entered the greater and more complete Tabernacle, not made by hand, that is, not part of this creation [i.e., heaven, See 8:2]. read more. And He did not enter [the heavenly Holy of Holies] by means of the blood of goats and calves but, by means of His own blood He entered the Holy of Holies [i.e., heaven] once for all time, [after] having obtained never ending redemption [i.e., salvation for us on the cross]. For if the blood of goats and bulls, and a [burnt] heifer's ashes sprinkled on people who had been [ceremonially] defiled, could purify them so as to make them [ceremonially] clean on the outside, how much more will the blood of Christ, who through the eternal Holy Spirit [or, His eternal Spirit] offered Himself without [moral] blemish to God, cleanse our consciences from deeds which lead to [spiritual] death to serve the living God?
And, according to the law of Moses, almost everything is [ceremonially] cleansed by blood, for there is no forgiveness [of sins] apart from the shedding of blood.
For Christ did not enter the Holy of Holies made by hand, which is [only] a counterpart of the true one, but into heaven itself, where He now appears in God's presence for us. [See verse 12]. Nor was it necessary for Him to offer Himself [to God] often, like the head priest does, who enters the Holy of Holies year after year with blood that belongs to others [i.e., the blood of animal sacrifices]. read more. For then He would have had to suffer often since the creation of the world; but now at the end of the ages [i.e., the final period of world history] He has been revealed once [for all] to remove sin by sacrificing Himself. And just as it is destined for people to die one time, and [then] after that to be judged, so Christ also, who was once [for all] offered [as a sacrifice] to take away the sins of many people, will come back a second time, not to take away sin, [but] to provide salvation to those who are waiting for Him.
For the law of Moses was [only] a foreshadow of the good things that [were] to come [i.e., in the Messianic age], not the exact image of those things. It can never, by the same sacrifices, continually offered year after year, make [morally] perfect those who draw near [to God in worship].
because it is impossible for the blood of bulls and goats to take away sins.
[After] saying the above, "You did not want, nor were you pleased, with [peace] sacrifices and [meal] offerings and whole burnt offerings and sin offerings," [although] these are offered according to the law of Moses, He then said, "Look, I have come to do what you want." [So], Christ takes away the first [i.e., the animal and grain sacrifices] in order to establish the second [i.e., the sacrifice of Himself].
He then said, "Look, I have come to do what you want." [So], Christ takes away the first [i.e., the animal and grain sacrifices] in order to establish the second [i.e., the sacrifice of Himself]. By [Christ doing] what God wanted, we have been set aside for God through Jesus Christ offering His body once for all time.
By [Christ doing] what God wanted, we have been set aside for God through Jesus Christ offering His body once for all time.
By [Christ doing] what God wanted, we have been set aside for God through Jesus Christ offering His body once for all time.
By [Christ doing] what God wanted, we have been set aside for God through Jesus Christ offering His body once for all time. For every priest stands and performs his service day after day, offering over and over the same sacrifices which can never take away sins. read more. But when this Priest [i.e., Christ] had offered one sacrifice for sins for all time, He sat down at the right side of God. From that time onward He will wait until His enemies are placed [in full subjection] under His feet. For by one offering [i.e., the sacrifice of Himself], Christ has made perfect forever those people who are being set apart for God.
How much more severely do you think a person deserves to be punished who has trampled on the Son of God and has regarded the blood of the [New] Agreement, with which he was set apart for God, an unholy thing and has insulted the Holy Spirit, through whom God's unearned favor is shown?
These people have been [specially] selected, and [their acceptance was] pre-planned by God the Father, and they were set apart through [the work of] the Holy Spirit. This resulted in their obedience and sprinkling [Note: This is a figurative reference to the Old Testament practice of cleansing, See Exodus 24:7-8] by the blood of Jesus Christ. May God's unearned favor and peace be continually upon you.
You [should] know that you were bought back [from Satan], from your useless way of life, inherited from your forefathers, not with such perishable things as silver and gold, but with [the] precious blood of Christ, who represents an unblemished lamb, without defect.
[After all], this is what you were called to do, because Christ also suffered for you, leaving you an example, so that you would follow in His steps.
Jesus took upon Himself our sins [when] His body was placed upon the cross so that we, [through] dying to [i.e., giving up] the sinful life, would live for righteousness. You were healed [from your sins] by His being brutally treated.
For Christ suffered once for people's sins [to be forgiven]. [It was the case of] a righteous Man suffering for unrighteous people, so that He could bring you [or, "us"] to God [for salvation]. [Though] He [i.e., Jesus] was put to death physically, He was brought back to life by the Holy Spirit [Note: Some translations say "in spirit"].
My little children [i.e., dear ones], I am writing this to you so that you will not sin anymore. But if anyone does sin, we have Someone to go to the Father on our behalf; it is Jesus Christ, the [only] righteous One.
[It is also] from Jesus Christ, who is the Faithful Witness [to the truth], the Firstborn from the dead [i.e., the first One raised never to die again], the Ruler of the kings of the world. May there be honor and power forever and ever to Christ, who loved us and released us from our sins by His blood [Note: Some manuscripts say "washed us" since the two words are spelled almost alike].
[It is also] from Jesus Christ, who is the Faithful Witness [to the truth], the Firstborn from the dead [i.e., the first One raised never to die again], the Ruler of the kings of the world. May there be honor and power forever and ever to Christ, who loved us and released us from our sins by His blood [Note: Some manuscripts say "washed us" since the two words are spelled almost alike].
saying, "Write down in a book what you see and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicia" [Note: These seven congregations were all located in western Asia Minor].
"Write [this] to the angel of the church at Laodicia: These are the words of the Amen, the faithful and true Witness, the source [or, ruler] of God's creation [See John 1:3; Heb. 1:1-2]:
And they sang a new song [which went like this]: "You deserve to take the book and break the seals on it, for you were killed and, with your blood, you purchased people for God from every tribe and language and race and nation,
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life! And not only is this true, but we also rejoice in God, through our Lord Jesus Christ, through whom we have been restored to fellowship with God.
So, for this reason, He had to become like His brothers in every way [i.e., except that He never sinned], so that He could become a merciful and faithful Head Priest in things related to God's [service], [and] that He could provide a means of purifying [Lev. 16:30] for people's sins [i.e., make atonement for them].
Watsons
ATONEMENT, the satisfaction offered to divine justice by the death of Christ for the sins of mankind, by virtue of which all true penitents who believe in Christ are personally reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement for sin made by the death of Christ, is represented in the Christian system as the means by which mankind may be delivered from the awful catastrophe of eternal death; from judicial inflictions of the displeasure of a Governor, whose authority has been contemned, and whose will has been resisted, which shall know no mitigation in their degree, nor bound to their duration.
This end it professes to accomplish by means which, with respect to the Supreme Governor himself, preserve his character from mistake, and maintain the authority of his government; and with respect to man, give him the strongest possible reason for hope, and render more favourable the condition of his earthly probation. These are considerations which so manifestly show, from its own internal constitution, the superlative importance and excellence of Christianity, that it would be exceedingly criminal to overlook them.
How sin may be forgiven without leading to such misconceptions of the divine character as would encourage disobedience, and thereby weaken the influence of the divine government, must be considered as a problem of very difficult solution. A government which admitted no forgiveness, would sink the guilty to despair; a government which never punishes offence, is a contradiction,
See Verses Found in Dictionary
But God demonstrates His own love for us by sending Christ to die for us while we were still sinners. Since we are now made right with God by the blood of Christ [i.e., by His dying on the cross], how much more certain it is that we will be saved from God's wrath [in the future] by Him! read more. For if while we were [God's] enemies, we were restored to fellowship with Him through the death of His Son, now that we have been restored, how much more [certainly] will we be saved [from condemnation] by His life!
and through Him to reconcile all things to Himself, whether things on earth or things in heaven. He made peace [with mankind] through the [sacrificial] blood of Christ's [death on the] cross.
yet now God has reconciled [you] to Himself through the death of Christ's physical body in order to present you holy, without fault and free from just blame before Him [on judgment day].
For then He would have had to suffer often since the creation of the world; but now at the end of the ages [i.e., the final period of world history] He has been revealed once [for all] to remove sin by sacrificing Himself.
so Christ also, who was once [for all] offered [as a sacrifice] to take away the sins of many people, will come back a second time, not to take away sin, [but] to provide salvation to those who are waiting for Him.
By [Christ doing] what God wanted, we have been set aside for God through Jesus Christ offering His body once for all time.
But when this Priest [i.e., Christ] had offered one sacrifice for sins for all time, He sat down at the right side of God.
You [should] know that you were bought back [from Satan], from your useless way of life, inherited from your forefathers, not with such perishable things as silver and gold, but with [the] precious blood of Christ, who represents an unblemished lamb, without defect.