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 his only begotten Son, that whosoever believeth on him, may not perish, but have everlasting life.
But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unjust, who taketh vengeance?
And are justified freely by his grace, through the redemption which is in Christ Jesus: Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
by which he hath freely accepted us through the beloved, By whom we have redemption through his blood, the forgiveness of our sins,
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/wesley'>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 unto you, That whosoever looketh upon a woman to lust after her, hath already committed adultery with her in his heart.
But I say unto you, That whosoever looketh upon a woman to lust after her, hath already committed adultery with her in his heart.
but to serve, and to give his life a ransom for many.
but to serve, and to give his life a ransom for many.
but to serve, and to give his life a ransom for many.
but to serve, and to give his life a ransom for many.
For the Son of man came not to be served, but to serve, and to give his life a ransom for many.
For 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 toward him, and saith, Behold the Lamb of God, who taketh away the sin of the world.
The next day he seeth Jesus coming toward him, and saith, Behold the Lamb of God, who taketh away the sin of the world.
(As the Father knoweth me, and I know the Father) and I lay down my life for the sheep.
(As the Father knoweth me, and I know the Father) and I lay down my life for the sheep.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
For all have sinned, and are fallen short of the glory of God,
For all have sinned, and are fallen short of the glory of God,
I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus.
I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus.
I have made thee a father of many nations) before God in whom he believed, as quickning the dead, and calling the things that are not, as though they were:
I have made thee a father of many nations) before God in whom he believed, as quickning the dead, and calling the things that are not, as though they were:
Who was delivered for our offences, and was raised again for our justification.
Who was delivered for our offences, and was raised again for our justification.
And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
For death is the wages of sin; but eternal life is the gift of God through Jesus Christ our Lord.
For death is the wages of sin; but eternal life is the gift of God through Jesus Christ our Lord.
Therefore there is now no condemnation to those in Christ Jesus, who walk not after the flesh, but after the Spirit.
Therefore there is now no condemnation to those in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath freed me from the law of sin and death.
For the law of the Spirit of life in Christ Jesus hath freed me 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: sending his own Son in the likeness of sinful flesh, to be a sacrifice for sin, he hath condemned sin in the flesh:
For what the law could not do, in that it was weak through the flesh, God hath done: sending his own Son in the likeness of sinful flesh, to be a sacrifice for sin, he hath condemned sin in the flesh:
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for our passover is slain for us, even Christ:
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for our passover is slain for us, even Christ:
And all things are from God, who hath reconciled us to himself through Jesus Christ, and hath given to us the ministry of reconciliation: Namely,
And all things are from God, who hath reconciled us to himself through Jesus Christ, and hath given to us the ministry of reconciliation: Namely, that God was in Christ, reconciling the world to himself, not imputing their traspasses to them, and hath committed to us the word of reconciliation.
that God was in Christ, reconciling the world to himself, not imputing their traspasses to them, and hath committed to us the word of reconciliation.
Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it;
For there is one God, one mediator also between God and men,
For there is one God, one mediator also between God and men, the man Christ Jesus, Who gave himself a ransom for all,
the man Christ Jesus, Who gave himself a ransom for all,
But we see Jesus crowned with glory and honour, for the suffering of death, who was made a little lower than the angels, that by the grace of God he might taste death for every man.
But we see Jesus crowned with glory and honour, for the suffering of death, who was made a little lower than the angels, that by the grace of God he might taste death for every man. For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to perfect the captain of their salvation through sufferings.
For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to perfect the captain of their salvation through sufferings. For both he that sanctifieth, and all they that are sanctified, are of one; for which cause he is not ashamed to call them brethren, Saying, I will declare thy name to my brethren;
For both he that sanctifieth, and all they that are sanctified, are 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 church will I sing praise unto thee.
in the midst of the church will I sing praise unto thee. And again, I will put my trust in him: And again, Behold I and the children whom God hath given me.
And again, I will put my trust in him: And again, Behold I and the children whom God hath given me. Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that through death he might destroy him that had the power of death, that is, the devil:
Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that through death he might destroy him that had the power of death, that is, the devil: And deliver them, as many as through fear of death, were all their life-time subject to bondage.
And deliver them, as many as through fear of death, were all their life-time subject to bondage.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people.
Which was a figure for the time then present, in which were offered both gifts and sacrifices, which could not perfect the worshiper as to his conscience,
Which was a figure for the time then present, in which were offered both gifts and sacrifices, which could not perfect the worshiper as to his conscience,
not made with hands, that is, not of this building, And not by the blood of goats and calves, but by his own blood, entered in once for all into the holy place, having obtained eternal redemption for us.
not made with hands, that is, not of this building, And not by the blood of goats and calves, but by his own blood, entered in once for all into the holy place, having obtained eternal redemption for us. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge our conscience from dead works, to serve the living God?
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge our conscience from dead works, to serve the living God?
For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices which they offer year by year continually, make the comers thereunto perfect.
For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices which they offer year by year continually, make the comers thereunto perfect. Otherwise would they not have ceased to be offered? Because the worshipers, having been once purged, would have had no more consciousness of sins.
Otherwise would they not have ceased to be offered? Because the worshipers, having been once purged, would have had no more consciousness of sins.
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Seeing ye know ye were not redeemed with corruptible things, as silver and gold, from your vain conversation delivered by tradition from your fathers,
Seeing ye know ye were not redeemed with corruptible things, as silver and gold, from your vain conversation delivered by tradition from your fathers,
and not for ours only, but also for the sins of the whole world.
and not for ours only, but also for the sins of the whole world.
And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth:
And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth:
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 shall bring forth a son, and thou shalt call his name Jesus; for he shall save his people from their sins.
And Jesus said, Can the children of the bride-chamber mourn, as long as the bride-groom is with them? But the days will come, when the bride-groom shall be taken from them, and then shall they fast.
From that time Jesus began to shew his disciples, That he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and be raised again the third day.
And while they abode in Galilee, Jesus said to them, The Son of man is about to be betrayed into the hands of men; And they will kill him, and the third day he shall rise again: and they were exceeding sorry.
Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and scribes, and they shall condemn him to death, And shall deliver him to the Gentiles, to mock and scourge and crucify him; and the third day he shall rise again.
but to serve, and to give his life a ransom for many.
And after they had eaten, Jesus took bread and blessed and brake and gave it to his disciples and said, Take, eat; this is my body.
And Jesus came and spake to them, saying, All power is given me in heaven and in earth. Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. read more. Teaching them to observe all things whatsoever I have commanded you; and lo I am with you always, even to the end of the world.
And he answering told them, Elijah verily coming first, restoreth all things: and, how it is written of the Son of man, that he must suffer many things, and be set at naught.
And they were in the way going up to Jerusalem, and Jesus went before them. And they were amazed, and as they followed, they were afraid. And taking the twelve again, he told them what things should befall him:
And he taketh with him Peter and James and John; and he began to be sore amazed and in deep anguish, And saith to them,
And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? Which is, being interpreted, My God, my God, why hast thou forsaken me?
And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give him the throne of his father David. 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 is born this day in the city of David, a Saviour, who is Christ the Lord.
And the devil, having ended all the temptation, departed from him till a convenient season.
Who appearing in glory, spake of his decease, which he was about to accomplish at Jerusalem.
And when the time was fulfilled, that he should be received up, he stedfastly set his face to go to Jerusalem,
And what do I desire? That it were already kindled! But I have a baptism to be baptized with: and how am I straitned till it be accomplished!
For I say to you, That this which is written must yet be accomplished in me, And he was numbered with the transgressors.
For I say to you, That this which is written must yet be accomplished in me, And he was numbered with the transgressors.
to understand the scriptures, And said to them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
to understand the scriptures, And said to them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name to all nations, beginning at Jerusalem.
All things were made by him, and without him was not one single thing made that was made. In him was life, and the life was the light of men.
He was not the light, but was sent to testify of the light. This was the true light, who lighteth every man that cometh into the world. read more. He was in the world, and the world was made by him; yet the world knew him not. He came to his own, and his own received him not. But as many as received him, to them gave he privilege to become the sons of God, to them that believe in his name: Who were born, not of blood, nor by the will of the flesh, nor by the will of man, but of God. And the Word was made flesh, and tabernacled among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth.
The next day he seeth Jesus coming toward 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,
Then said Jesus to them, Verily, verily I say unto you, Moses gave you not the bread from heaven; but my Father giveth you the true bread from heaven.
Jesus answered and said to them, Tho' I testify of myself, yet my testimony is valid: for I know whence I came, and whither I go: but ye know not whence I came, or whither I go.
I am the good shepherd: the good shepherd layeth down his life for the sheep.
(As the Father knoweth me, and I know the Father) and I lay down my life for the sheep.
Therefore doth my Father love 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 power to lay it down, and I have power to take it again.
Now is my soul troubled. And what shall I say? Father, save me from this hour?
Then said Jesus to them again, Peace be unto you. As the Father hath sent me, even so send I you. And having said this, he breathed on them, and saith to them, Receive ye the Holy Ghost. read more. Whose soever sins ye remit, they are remitted to them; and whose soever sins ye retain, they are retained.
This Jesus God hath raised up, whereof all we are witnesses. Being therefore exalted by the right-hand of God, and having received from the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
Concerning his Son, Jesus Christ, our Lord, who was of the seed of David, according to the flesh, But declared the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead,
For the righteousness of God is revealed therein from faith to faith; as it is written, The just shall live by faith.
What then? Are we better than they? In no wise: for we have before proved all, both Jews and Gentiles, to be under sin.
Now we know that whatsoever the law saith, it saith to them that are under the law; that every mouth may be stopped, and all the world be found guilty before God.
Now we know that whatsoever the law saith, it saith to them that are under the law; that every mouth may be stopped, and all the world be found guilty before God. Therefore no flesh shall be justified in his sight by the works of the law; for by the law is the knowledge of sin. read more. But the righteousness of God without the law is now manifested, being attested by the law and the prophets,
But the righteousness of God without the law is now manifested, being attested by the law and the prophets, Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference:
Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference: For all have sinned, and are fallen short of the glory of God,
For all have sinned, and are fallen short of the glory of God, And are justified freely by his grace, through the redemption which is in Christ Jesus:
And are justified freely by his grace, through the redemption which is in Christ Jesus: Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration, I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus. read more. Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith. We conclude then, that a man is justified by faith, without the works of the law. Is God the God of the Jews only, and not also of the Gentiles? Surely of the Gentiles also: Seeing it is one God who will justify the circumcision by faith, and the uncircumcision through the same faith. Do we then make void the law through faith? God forbid: yea, we establish the law.
But God recommendeth his love toward us, in that, while we were yet sinners, Christ died for us.
But God recommendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then being now justified by his blood, we shall be saved from wrath through him.
Much more then being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved through his life.
For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved through his life.
For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved through his life. And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation. Therefore as by one man sin entered into the world and death by sin, even so death passed upon all men, in that all had sinned.
For as by the disobedience of one man, many were constituted sinners, so by the obedience of one, many shall be constituted righteous.
What shall we say then? We will continue in sin that grace may abound?
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that we might no longer serve sin.
Therefore let not sin reign in your mortal body, to obey it in the desires thereof. Neither present your members to sin, as instruments of unrighteousness; but present yourselves to God, as alive from the dead, and your members to God, as instruments of righteousness. read more. For sin shall not have dominion over you; for ye are not under the law, but under grace.
Therefore there is now no condemnation to those in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath freed me 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: sending his own Son in the likeness of sinful flesh, to be a sacrifice for sin, he hath condemned sin in the flesh:
And not only they, but even we ourselves, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. read more. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is also at the right-hand of God, who likewise maketh intercession for us.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is also at the right-hand of God, who likewise maketh intercession for us.
And ye are not your own: For ye are bought with a price: therefore glorify God with your body and your spirit, which are God's.
I praise you not. For I received from the Lord what I also delivered to you, that the Lord Jesus the night in which he was betrayed,
For I delivered to you first, that which I also received, That Christ died for our sins, according to the scriptures, And that he was buried, and that he was raised the third day according to the scriptures: And that he was seen by Cephas, then by the twelve.
For since by man came death, by man came also the resurrection of the dead. For as through Adam all die, even so through Christ shall all be made alive.
And so it is written, The first Adam was made a living soul, the last Adam is a quickening Spirit. Yet the spiritual body was not first, but the animal; afterward the spiritual. read more. The first man was from the earth, earthy; the second man is the Lord from heaven.
For he hath made him, who knew no sin, a sin-offering for us, that we might be made the righteousness of God through him.
(that he might deliver us from the present evil world) according to the will of God and our Father,
(that he might deliver us from the present evil world) according to the will of God and our Father,
and not sinners of the Gentiles, Even we (knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ) have believed in Christ Jesus, that we might be justified by the faith of Christ, and not by the works of the law; because by the works of the law no flesh shall be justified.
I am crucified with Christ, and I live no longer, but Christ liveth in me, and the life that I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself for me.
Christ hath redeemed us from the curse of the law, being made a curse for us: (for it is written, Cursed is every one that hangeth on a tree:
But when the fulness of the time was come, God sent forth his Son,
But when the fulness of the time was come, God sent forth his Son,
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem those under the law, that we might receive the adoption of sons.
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by which the world is crucified to me, and I unto the world.
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by which the world is crucified to me, and I unto the world.
by which he hath freely accepted us through the beloved, By whom we have redemption through his blood, the forgiveness of our sins,
And what the exceeding greatness of his power toward us who believe, according to the energy of his mighty power,
who were dead in trespasses and sins, Wherein ye formerly walked, according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the sons of disobedience: Among whom also we all had our conversation in time past, in the desires of the flesh, doing the will of the flesh and the mind, and were by nature children of wrath, even as the others.
But now through Christ Jesus, ye who were once far off are brought nigh by the blood of Christ. For he is our peace, he who hath made both one, read more. having broken down the middle wall of partition, Having abolished by his flesh the enmity, the law of commandments, through his decrees, that he might make the two one new man in himself, so making peace: And might reconcile both in one body to God through the cross, having slain the enmity thereby. And he came and preached peace to you that were afar off, and to them that were nigh.
Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, On whom all the building fitly framed together,
Be ye therefore followers of God, as beloved children: And walk in love, as Christ also hath loved us, and given himself for us, an offering and a sacrifice to God of a sweet-smelling savour.
as Christ also hath loved us, and given himself for us, an offering and a sacrifice to God of a sweet-smelling savour.
For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the world, of the darkness of this age, against wicked spirits in heavenly places.
Yet emptied himself, taking the form of a servant, being made in the likeness of men. And being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.
And being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.
In whom we have redemption through his blood, the forgiveness of sins: Who is the image of the invisible God, the first begotten of every creature. read more. For through him were created all things, that are in heaven and that are on earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him. And he is before all things, and by him all things consist, And he is the head of his body the church; who is the beginning, the first-begotten from the dead, that in all things he might have the pre-eminence. For it pleased the Father, that all fulness should dwell in him: And by him to reconcile all things to himself (having made peace by him, through the blood of the cross) whether things on earth, or things in heaven.
And by him to reconcile all things to himself (having made peace by him, through the blood of the cross) whether things on earth, or things in heaven.
And by him to reconcile all things to himself (having made peace by him, through the blood of the cross) whether things on earth, or things in heaven. And you that were once alienated, and enemies in your mind by wicked works, read more. he hath now reconciled, By the body of his flesh, through death, to present you holy, and spotless, and unreproveable in his sight:
The mystery of godliness is the pillar and ground of the truth, and without controversy a great thing: God was manifested in the flesh, was justified by the spirit, seen by angels, preached among the Gentiles, believed on in the world, taken up into glory.
to love their chidren, Discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. The young men likewise exhort to be discreet, In all things shewing thyself a pattern of good works,
that he who is on the contrary part may be ashamed, 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 peculiar people, zealous of good works.
Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.
Whom he hath appointed heir of all things, by whom he also made the worlds: Who being the brightness of his glory, and the express image of his person, and sustaining all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high,
Who being the brightness of his glory, and the express image of his person, and sustaining all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high,
Who being the brightness of his glory, and the express image of his person, and sustaining all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high,
Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that through death he might destroy him that had the power of death, that is, the devil:
Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that through death he might destroy him that had the power of death, that is, the devil: And deliver them, as many as through fear of death, were all their life-time subject to bondage.
And deliver them, as many as through fear of death, were all their life-time subject to bondage. For verily he taketh not hold of angels, but he taketh hold of the seed of Abraham. read more. Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people. For in that he hath suffered, being tempted himself, he is able to succour them that are tempted.
For if Joshua had given them the rest, he would not have afterward spoken of another day. There remaineth therefore a rest for the people of God.
Having therefore a great high priest, that is passed thro' the heavens, Jesus the son of God, let us hold fast our profession, For we have not an high-priest who cannot sympathize with our infirmities, but who was in all points tempted like as we are: yet without sin.
let us hold fast our profession, For we have not an high-priest who cannot sympathize with our infirmities, but who was in all points tempted like as we are: yet without sin. Let us therefore come boldly to the throne of grace that we may receive mercy and find grace to help in time of need.
For such an high priest became us, holy, harmless, undefiled, separated from sinners, and made higher than the heavens:
But into the second, only the high-priest once a year, not without blood, which he offereth for himself and the errors of the people: The Holy Ghost evidently shewing this, that the way into the holiest was not yet made manifest, while the first tabernacle was still subsisting,
Only with meats and drinks, and divers washings, and carnal ordinances, imposed till the time of reformation.
Only with meats and drinks, and divers washings, and carnal ordinances, imposed till the time of reformation. But Christ being come, an high-priest of good things to come, through a greater and more perfect tabernacle, read more. not made with hands, that is, not of this building, And not by the blood of goats and calves, but by his own blood, entered in once for all into the holy place, having obtained eternal redemption for us. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge our conscience from dead works, to serve the living God?
And almost all things are according to the law purified with blood, and withoutshedding of blood there is no remission.
For Christ did not enter into the holy place made with hands, the figures of the true; but into heaven itself, now to appear in the presence of God for us. Nor did he enter, that he might offer himself often (as the high-priest entered into the holy place every year with the blood of others.) read more. For then he must often have suffered since the foundation of the world: but now once at the consummation of the ages hath he been manifested, to abolish sin by the sacrifice of himself. And as it is appointed for men once to die, and after this the judgment: So Christ also, having been once offered to bear the sins of many, will appear the second time, without sin, to them that look for him, unto salvation.
For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices which they offer year by year continually, make the comers thereunto perfect.
For it is impossible, that the blood of bulls and of goats should take away sins.
Above when he said, Sacrifice and offering, and burnt-offerings and offering for sin thou hast not chosen, neither delighted in, which are offered by the law: Then said he, Lo, I come, to do thy will. He taketh away the first, that he may establish the second:
Then said he, Lo, I come, to do thy will. He taketh away the first, that he may establish the second: By which will we are sanctified, through the offering of the body of Jesus Christ once for all.
By which will we are sanctified, through the offering of the body of Jesus Christ once for all.
By which will we are sanctified, through the offering of the body of Jesus Christ once for all.
By which will we are sanctified, through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministring and offering often the same sacrifices, which can never take away sins: read more. But he having offered one sacrifice for sins, for ever sat down at the right hand of God, From thenceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified.
Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, by which he hath been sanctified, an unholy thing, and done despite to the spirit of grace?
Galatia, Cappadocia, Asia, and Bithynia, Elect (according to the fore-knowledge of God the Father) thro' sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ. Grace and peace be multiplied to you.
Seeing ye know ye were not redeemed with corruptible things, as silver and gold, from your vain conversation delivered by tradition from your fathers, But with the precious blood of Christ, as of a lamb without blemish and without spot,
For even hereunto are ye called; for Christ also suffered for you, leaving you an example, that ye might follow his steps:
Who himself bore our sins in his own body on the tree, that we being dead to sin might live to righteousness: by whose stripes ye were healed.
For Christ also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh,
My beloved children, I write these things to you, that ye may not sin. But if any one sin, we have an advocate with the Father, Jesus Christ, the righteous, And he is the propitiation for our sins;
And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth:
And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth:
and heard behind me a great voice as of a trumpet, Saying, what thou seest, write in a book and send to the seven churches, to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
And to the angel of the church at 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, Worthy art thou to take the book and to open the seals thereof; for thou wast slain and hast redeemed us to God by thy blood, 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, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved through his life. And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate 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 recommendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then being now justified by his blood, we shall be saved from wrath through him. read more. For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved through his life.
And by him to reconcile all things to himself (having made peace by him, through the blood of the cross) whether things on earth, or things in heaven.
he hath now reconciled, By the body of his flesh, through death, to present you holy, and spotless, and unreproveable in his sight:
For then he must often have suffered since the foundation of the world: but now once at the consummation of the ages hath he been manifested, to abolish sin by the sacrifice of himself.
So Christ also, having been once offered to bear the sins of many, will appear the second time, without sin, to them that look for him, unto salvation.
By which will we are sanctified, through the offering of the body of Jesus Christ once for all.
But he having offered one sacrifice for sins,
Seeing ye know ye were not redeemed with corruptible things, as silver and gold, from your vain conversation delivered by tradition from your fathers, But with the precious blood of Christ, as of a lamb without blemish and without spot,