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.
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For God so loved the world, that he gave the only begotten Son, that every one who believeth in him may not perish, but may have everlasting life.
But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.)
being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
in whom we have the redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
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/noyes'>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, that whoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.
But I say to you, that whoever looketh on a woman to lust after her, hath committed adultery with her already in his heart.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
for even the Son of man came not to be served, but to serve, and to give his life a ransom for many.
for even the Son of man came not to be served, but to serve, and to give his life a ransom for many.
The next day he seeth Jesus coming to him, and saith, Behold, the Lamb of God, who taketh away the sin of the world!
The next day he seeth Jesus coming to him, and saith, Behold, the Lamb of God, who taketh away the sin of the world!
even as the Father knoweth me, and I know the Father; and I give my life for the sheep.
even as the Father knoweth me, and I know the Father; and I give my life for the sheep.
Take heed therefore to yourselves, and to all the flock over which the Holy Spirit made you overseers, to feed the church of the Lord, which he purchased with his own blood.
Take heed therefore to yourselves, and to all the flock over which the Holy Spirit made you overseers, to feed the church of the Lord, which he purchased with his own blood.
For all have sinned, and fail of obtaining the glory which cometh from God;
For all have sinned, and fail of obtaining the glory which cometh from God;
in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.
in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.
(as it is written, "I have made thee a father of many nations") in the sight of that God whom he believed, who giveth life to the dead, and calleth the things that are not, as though they were.
(as it is written, "I have made thee a father of many nations") in the sight of that God whom he believed, who giveth life to the dead, and calleth the things that are not, as though they were.
who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
For the wages of sin is death; but the free gift of God is everlasting life, through Christ Jesus our Lord.
For the wages of sin is death; but the free gift of God is everlasting life, through Christ Jesus our Lord.
There is then now no condemnation for those who are in Christ Jesus.
There is then now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life set me free in Christ Jesus from the law of sin and death.
For the law of the Spirit of life set me free in Christ Jesus from the law of sin and death. For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh;
For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh;
He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
Cleanse out the old leaven, that ye may be a new lump, as ye are unleavened; for our passover also hath been sacrificed, even Christ.
Cleanse out the old leaven, that ye may be a new lump, as ye are unleavened; for our passover also hath been sacrificed, even Christ.
And all things are from God, who reconciled us to himself by Christ, and gave to us the ministry of reconciliation;
And all things are from God, who reconciled us to himself by Christ, and gave to us the ministry of reconciliation; seeing that in Christ God was reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation.
seeing that in Christ God was reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation.
Husbands, love your wives, as Christ also loved the church, and gave himself up for it,
Husbands, love your wives, as Christ also loved the church, and gave himself up for it,
For there is one God, and one mediator between God and men, the man Christ Jesus,
For there is one God, and one mediator between God and men, the man Christ Jesus, who gave himself a ransom for all; to which the testimony was to be borne in its own due times,
who gave himself a ransom for all; to which the testimony was to be borne in its own due times,
But we see him who was made a little lower than the angels, Jesus, on account of the suffering of death crowned with glory and honor; that by the grace of God he might taste death for every one.
But we see him who was made a little lower than the angels, Jesus, on account of the suffering of death crowned with glory and honor; that by the grace of God he might taste death for every one. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.
For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren;
For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren; saying, "I will declare thy name to my brethren, in the midst of the congregation will I sing praise to thee."
saying, "I will declare thy name to my brethren, in the midst of the congregation will I sing praise to thee." And again, "I will put my trust in him;" and again, "Behold, I, and the children which God gave me."
And again, "I will put my trust in him;" and again, "Behold, I, and the children which God gave me." Forasmuch then as the children are partakers of flesh and blood, he also himself in like manner shared in the same, that through death he might bring to nought him who had the power of death, that is, the Devil,
Forasmuch then as the children are partakers of flesh and blood, he also himself in like manner shared in the same, that through death he might bring to nought him who had the power of death, that is, the Devil, and might deliver those who, through fear of death, were all their lifetime subject to bondage.
and might deliver those who, through fear of death, were all their lifetime subject to bondage.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
which is a figure for the present time, in accordance with which are offered both gifts and sacrifices, which have no power as to the conscience to perfect the worshipper,
which is a figure for the present time, in accordance with which are offered both gifts and sacrifices, which have no power as to the conscience to perfect the worshipper,
not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption.
not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh,
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh, how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect. For in that case would they not have ceased to be offered, because the worshippers, having been once purified, would have had no more consciousness of sins?
For in that case would they not have ceased to be offered, because the worshippers, having been once purified, would have had no more consciousness of sins?
let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water,
let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water,
knowing that not with perishable things, silver or gold, were ye redeemed from your vain manner of life received by tradition from your fathers,
knowing that not with perishable things, silver or gold, were ye redeemed from your vain manner of life received by tradition from your fathers,
And he is a propitiation for our sins; and not for ours only, but also for the whole world.
And he is a propitiation for our sins; and not for ours only, but also for the whole world.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him that loveth us, and washed us from our sins in his own blood,
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him that loveth us, and washed us from our sins in his own blood,
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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And she will bear a son, and thou shalt call his name Jesus; for he will save his people from their sins.
And Jesus said to them, Can the companions of the bridegroom mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom will be taken from them, and then will they fast.
From that time Jesus began to show to his disciples, that he must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be put to death, and rise again on the third day.
And while they were together in Galilee, Jesus said to them, The Son of man is about to be delivered up into the hands of men, and they will put him to death; and on the third day he will rise again. And they were greatly grieved.
Lo! we are going up to Jerusalem, and the Son of man will be delivered up to the chief priests and scribes; and they will condemn him to death, and will deliver him up to the gentiles to mock, and scourge, and crucify; and on the third day he will rise again.
even as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
And, as they were eating, Jesus took a loaf, and having blessed, broke it, and gave it to the disciples, and said, Take, eat; this is my body.
And Jesus came up and spoke to them, saying, All power was given to me in heaven and on earth. Go, and make all nations my disciples, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; read more. teaching them to observe all things, whatever I have commanded you. And, lo! I am with you always, unto the end of the world.
And he said to them, Elijah cometh first, and restoreth all things. And how hath it been written of the Son of man? that he must suffer many things, and be set at nought.
And they were on the road, going up to Jerusalem; and Jesus was leading the way; and they were amazed, and they that followed were afraid. And again taking the twelve aside, he began to tell them what things were about to befall him:
And he taketh with him Peter and James and John; and began to be in great consternation and anguish.
And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lema sabachthani? which is, when interpreted, My God, my God, why hast thou forsaken me?
And lo! thou shalt conceive in thy womb, and hear a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God will give to him the throne of David his father; read more. and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
for to you hath been born this day, in the city of David, a Saviour, who is the Christ, the Lord.
And when he had brought every temptation to an end, the Devil departed from him for a season.
who appeared in glory, and spoke of his departure which he was about to fulfill in Jerusalem.
And it came to pass, when the time was near for his being received up, that he himself steadily set his face to go to Jerusalem.
But I have a baptism to be baptized with; and how is my soul troubled, till it be accomplished!
For I say to you, that this which is written must be accomplished in me: "And he was reckoned among transgressors." For that which concerneth me also hath an end.
For I say to you, that this which is written must be accomplished in me: "And he was reckoned among transgressors." For that which concerneth me also hath an end.
And he said to them, Thus it is written, that the Christ should suffer, and should rise from the dead on the third day,
And he said to them, Thus it is written, that the Christ should suffer, and should rise from the dead on the third day, and that repentance for the remission of sins should be preached in his name among all the nations, beginning at Jerusalem.
All things were made through him; and without him was nothing made that hath been made. In him is life; and the life was the light of men.
He was not the light, but came to bear witness of the light. The true light, which enlighteneth every man, was coming into the world. read more. He was in the world, and the world was made through him, and the world knew him not. He came to his own, and his own received him not. But as many as received him, to them he gave power to become children of God,to those who believed in his name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word became flesh, and dwelt among us, full of grace and truth; and we beheld his glory, a glory as of an only begotten of a father.
The next day he seeth Jesus coming to him, and saith, Behold, the Lamb of God, who taketh away the sin of the world!
And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up
Jesus therefore said to them, Truly, truly do I say to you, Moses hath not given you the bread from heaven; but my Father is giving you the true bread from heaven.
Jesus answered and said to them, Though I bear witness of myself, my witness is true; for I know whence I came, and whither I go; ye know not whence I come, or whither I go.
I am the good shepherd; the good shepherd giveth his life for the sheep.
even as the Father knoweth me, and I know the Father; and I give my life for the sheep.
On this account the Father loveth me, because I lay down my life, that I may take it again. No one taketh it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again; this charge I received from my Father.
Now is my soul troubled; and what shall I say? Father, save me from this hour! But for this cause I came to this hour.
Then he said to them again, Peace be to you! As the Father hath sent me, I also send you. And having said this, he breathed on them, and saith to them, Receive the Holy Spirit. read more. Whosever sins ye remit, they are remitted to them; whosever ye retain, they are retained.
This Jesus God raised up, whereof we all are witnesses. Being therefore exalted by the right hand of God, and having received from the Father the promised Holy Spirit, he hath poured forth this, which ye both see and hear.
the gospel concerning his Son, who was born of the seed of David as to the flesh, and shown with power to be the Son of God as to his spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord;
For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith."
What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin.
Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God.
Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. read more. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony,
But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction.
even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
For all have sinned, and fail of obtaining the glory which cometh from God; being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,
being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times;
whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times; in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith. read more. Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith. We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law. Or is God [the God] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also. Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith. Do we then make void the Law through faith? Far be it! On the contrary, we establish the Law.
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now accepted as righteous through his blood, we shall be saved through him from the [coming] wrath.
Much more then, being now accepted as righteous through his blood, we shall be saved through him from the [coming] wrath. For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life;
For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life;
For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life; and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation. So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned
For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
What shall we say then? Let us continue in sin, that grace may abound still more?
knowing this, that our old man was crucified with him, that the body of sin might be destroyed, that we might no longer be in slavery to sin;
Let not then sin reign in your mortal body, bringing you into subjection to its lusts, nor yield up your members to sin as instruments of unrighteousness; but yield up yourselves to God, as being alive from the dead, and your members to God as instruments of righteousness. read more. For sin shall not hold dominion over you; for ye are not under the Law, but under grace.
There is then now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life set me free in Christ Jesus from the law of sin and death. read more. For what the Law could not do, in that it was weak through the flesh, God hath done, who on account of sin sent his own Son in the likeness of sinful flesh, and passed sentence of condemnation on sin in the flesh;
and not only so, but even we ourselves also, though having the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption as sons, for the redemption of our body.
He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?
He who spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things? Who shall bring any charge against the chosen of God? God is he who accepteth them as righteous. read more. Who is he that condemneth? Christ is he that died, yea rather, who rose again, who is also at the right hand of God, who also maketh intercession for us.
Who is he that condemneth? Christ is he that died, yea rather, who rose again, who is also at the right hand of God, who also maketh intercession for us.
For ye were bought with a price. Therefore glorify God in your body.
For I received of the Lord, what I also delivered to you, that the Lord Jesus, the same night in which he was betrayed, took a loaf,
For I delivered to you first of all what I also received, that Christ died for our sins, according to the Scriptures; and that he was buried, and that he hath risen on the third day, according to the Scriptures;
For since through man came death, through man came also the resurrection of the dead. For as in Adam all die, so also in Christ will all be made alive.
Thus is it also written: "The first man Adam became a living soul;" the last Adam a lifegiving spirit. But the spiritual is not first, but the animal; and afterward the spiritual. read more. The first man is from the earth, earthy; the second man is from heaven.
Him, who knew not sin, he made sin for us, that we might become Gods righteousness in him.
who gave himself for our sins, that he might deliver us from the present evil world, according to the will of God our Father;
who gave himself for our sins, that he might deliver us from the present evil world, according to the will of God our Father;
but knowing that a man is not accepted as righteous by the works of the Law, but by faith in Christ Jesus, we also have believed in Christ Jesus, that we might be accepted as righteous by faith in Christ, and not by the works of the Law; for by the works of the Law shall no flesh be accepted as righteous.
I have been crucified with Christ, and no longer do I live, but Christ liveth in me; and the life which I now live in the flesh I live in faith in the Son of God, who loved me, and gave himself for me.
Christ redeemed us from the curse of the Law, having become a curse for us; for it is written, "Cursed is every one that is hanged on a beam of wood,"
but when the fullness of the time came, God sent forth his Son, born of a woman, born under the Law,
but when the fullness of the time came, God sent forth his Son, born of a woman, born under the Law,
but when the fullness of the time came, God sent forth his Son, born of a woman, born under the Law, to redeem those under the Law, that we might be adopted as sons.
But God forbid that I should glory, save in the cross of our Lord Jesus Christ; through whom the world is crucified to me, and I to the world.
But God forbid that I should glory, save in the cross of our Lord Jesus Christ; through whom the world is crucified to me, and I to the world.
in whom we have the redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
and what the exceeding greatness of his power toward us who believe, according to the working of his mighty power,
in which ye once walked according to the course of this world, according to the prince of the powers of the air, the spirit that is now working in the sons of disobedience; among whom even we all had our way of life in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the thoughts, and were by nature children of wrath, even as others;
but now, in Christ Jesus, ye, who formerly were afar off, have been brought nigh by the blood of Christ. For it is he who is our peace, who made both one, and broke down the middle wall of partition between us, that is, the enmity; read more. having abolished in his flesh the law of commandments contained in ordinances; that he might create of the two one new man in himself, thus making peace, and might reconcile both to God in one body by the cross, having slain on it the enmity. And he came and brought the glad tidings of peace to you who were afar off, and of peace to those that were near;
and are built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
Be therefore imitators of God, as beloved children; and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor.
and walk in love, as Christ also loved you, and gave himself for you an offering and a sacrifice to God, of a sweet odor.
for our wrestling is not against flesh and blood, but against principalities, against powers, against the worldrulers of this darkness, against the spiritual hosts of evil in the heavenly regions.
but made himself of no consideration, taking the form of a servant, and becoming like men; and in what appertained to him appearing as a man, he humbled himself, and was obedient unto death, even the death of the cross.
and in what appertained to him appearing as a man, he humbled himself, and was obedient unto death, even the death of the cross.
in whom we have our redemption, the forgiveness of our sins; who is the image of the invisible God, the firstborn of the whole creation; read more. for in him were created all things, those in the heavens, and those on the earth, the visible and the invisible, whether thrones, or dominions, or principalities, or powers, all things have been created through him and for him; and he is before all things, and in him all things subsist. And he is the head of the body, the church; since he is the beginning, the firstborn from the dead, that he may be in all things preeminent; for God was pleased that in him all the fullness should dwell, and by him to reconcile all things to himself, having made peace through the blood of his cross, by him, I say, whether the things on earth, or those in the heavens.
having made peace through the blood of his cross, by him, I say, whether the things on earth, or those in the heavens.
having made peace through the blood of his cross, by him, I say, whether the things on earth, or those in the heavens. And you, that were once alienated, and enemies in your mind in wicked works, yet now hath he reconciled read more. in the body of his flesh through his death, to present you holy and blameless and irreproachable in his sight;
And confessedly great is the mystery of godliness, in him who was manifested in the flesh, justified in the Spirit, seen by angels, preached among the gentiles, believed on in the world, received up in glory.
to be discreet, chaste, workers at home, good, in subjection to their own husbands, that the word of God be not blasphemed. The younger men likewise exhort to be soberminded;
sound speech that cannot be condemned; that he that is opposed to us may be put to shame, having no evil thing to say of us.
who gave himself for us, that he might redeem us from all iniquity, and purify to himself a people to be his own, zealous in good works.
who gave himself for us, that he might redeem us from all iniquity, and purify to himself a people to be his own, zealous in good works.
hath at the end of these days spoken to us by his Son, whom he appointed heir of all things, by whom he also made the worlds,
hath at the end of these days spoken to us by his Son, whom he appointed heir of all things, by whom he also made the worlds, who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
Forasmuch then as the children are partakers of flesh and blood, he also himself in like manner shared in the same, that through death he might bring to nought him who had the power of death, that is, the Devil,
Forasmuch then as the children are partakers of flesh and blood, he also himself in like manner shared in the same, that through death he might bring to nought him who had the power of death, that is, the Devil, and might deliver those who, through fear of death, were all their lifetime subject to bondage.
and might deliver those who, through fear of death, were all their lifetime subject to bondage. For surely he doth not help angels, but he helpeth the offspring of Abraham. read more. Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to help those who are tempted.
For if Joshua had given them rest, he would not after this be speaking of another day. There remaineth therefore a sabbathrest to the people of God.
Since, then, we have a great highpriest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a highpriest who cannot be touched with the feeling of our infirmities, but one who hath in all points been tempted as we are, without sin.
For we have not a highpriest who cannot be touched with the feeling of our infirmities, but one who hath in all points been tempted as we are, without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.
For such a highpriest also became us, holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
but into the second the highpriest alone once every year, not without blood, which he offereth for himself, and for the errors of the people; the Holy Spirit clearly showing this, that the way into the sanctuary hath not yet been made manifest, while the first tabernacle is yet standing:
being only ordinances pertaining to the flesh, which in addition to meats and drinks and divers washings are imposed until the time of reformation.
being only ordinances pertaining to the flesh, which in addition to meats and drinks and divers washings are imposed until the time of reformation. But Christ having appeared, as a highpriest of the good things to come, passing through the greater and more perfect tabernacle, not made with hands, that is, not of this creation, entered once for all into the sanctuary, read more. not with the blood of goats and calves, but by his own blood, and obtained for us everlasting redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the purifying of the flesh, how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God!
And almost all things are according to the Law purified with blood, and without shedding of blood there is no remission.
For Christ did not enter into a sanctuary made with hands, which is only a copy of the true one, but into heaven itself, now to appear in the presence of God in our behalf. Nor yet to make an offering of himself many times, as the highpriest entereth into the holy place every year with blood of others; read more. for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice. And as it is appointed to men once to die, but after this the judgment; so also Christ having been once offered up to bear the sins of many, will appear the second time, without sin, for the salvation of those who are waiting for him.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect.
For it is impossible that the blood of bulls and goats should take away sins.
Saying above, "Sacrifices and offerings, and whole burntofferings and sacrifices for sin thou wouldest not, and hadst no pleasure in them,"such as are offered in conformity to the Law, then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second.
then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second. And in this will we have been sanctified through the offering of the body of Jesus Christ once for all.
And in this will we have been sanctified through the offering of the body of Jesus Christ once for all.
And in this will we have been sanctified through the offering of the body of Jesus Christ once for all.
And in this will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth performing daily service, and offering again and again the same sacrifices, which can never take away sins; read more. but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God, thenceforth waiting until his enemies be made his footstool. For by one offering he hath perfected for ever those who are sanctified.
of how much heavier punishment, think ye, will he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?
chosen according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace and peace be multiplied to you.
knowing that not with perishable things, silver or gold, were ye redeemed from your vain manner of life received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot;
For to this ye were called; because even Christ suffered for us, leaving you an example, that ye should follow his steps;
who himself bore our sins in his own body on the cross, that we, having died to our sins, should live to righteousness; by whose stripes ye were healed.
For Christ also suffered once for sins, the righteous one for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the spirit;
My children, these things I write to you, that ye may not sin. And if any one have sinned, we have an advocate with the Father, Jesus Christ the righteous.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him that loveth us, and washed us from our sins in his own blood,
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him that loveth us, and washed us from our sins in his own blood,
saying: What thou seest, write in a book, and send it to the seven churches; to Ephesus, and to Smyrna, and to Pergamus, and to Thyatira, and to Sardes, and to Philadelphia, and to Laodicea.
And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God:
And they sing a new song, saying, Thou art worthy to take the book, and to open its seals; for thou wast slain, and hast redeemed to God by thy blood men out of every tribe and tongue and people 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 enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life; and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
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 commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now accepted as righteous through his blood, we shall be saved through him from the [coming] wrath. read more. For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life;
having made peace through the blood of his cross, by him, I say, whether the things on earth, or those in the heavens.
in the body of his flesh through his death, to present you holy and blameless and irreproachable in his sight;
for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice.
so also Christ having been once offered up to bear the sins of many, will appear the second time, without sin, for the salvation of those who are waiting for him.
And in this will we have been sanctified through the offering of the body of Jesus Christ once for all.
but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God,
knowing that not with perishable things, silver or gold, were ye redeemed from your vain manner of life received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot;