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 might not perish, but have everlasting life:
"But if our unrighteousness confirm the righteousness of God, what shall we say? Is not God unrighteous, who inflicteth his wrath?" (I speak as a man) God forbid:
being justified freely by his grace, because of the redemption that is in Christ Jesus: whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God;
And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.
in whom we have redemption through his blood, even the remission of sins, 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/worsley'>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 tell you, that whosoever looketh on a woman, so as to lust after her, hath already debauched her in his heart.
but I tell you, that whosoever looketh on a woman, so as to lust after her, hath already debauched her in his heart.
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
For the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
For the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
The next day John seeth Jesus coming towards him, and saith, Behold the Lamb of God that taketh away the sin of the world.
The next day John seeth Jesus coming towards him, and saith, Behold the Lamb of God that taketh away the sin of the world.
Even as the Father knoweth me, and I know the Father: and I lay down my life for the sheep.
Even 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 all the flock, in which the holy Spirit hath appointed you bishops, to feed the church of God, which He purchased with his own blood.
Take heed therefore to yourselves, and to all the flock, in which the holy Spirit hath appointed you bishops, to feed the church of God, which He purchased with his own blood.
for all have sinned and come short of the glory of God;
for all have sinned and come short of the glory of God;
for a demonstration, I say, of his righteousness at this time: that He might be just, and the justifier of him, that believeth in Jesus.
for a demonstration, I say, of his righteousness at this time: that He might be just, and the justifier of him, that believeth in Jesus.
(as it is written, "I have made thee a father of many nations,") in the sight of Him whom he believed, even God, who giveth life to the dead, and calleth the things that are not as if they were:
(as it is written, "I have made thee a father of many nations,") in the sight of Him whom he believed, even God, who giveth life to the dead, and calleth the things that are not as if 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 boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.
And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.
For the wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord.
For the wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord.
There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the spirit.
There is therefore now no condemnation to them that are 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 set me free from the law of sin and death.
For the law of the Spirit of life in Christ Jesus hath set me free from the law of sin and death. For that which was impossible for the law to do, and in which it was weak through the corruption of the flesh, God by sending his own Son in the likeness of sinful flesh to be a sacrifice for sin, hath done; that is, hath condemned sin in the flesh:
For that which was impossible for the law to do, and in which it was weak through the corruption of the flesh, God by sending his own Son in the likeness of sinful flesh to be a sacrifice for sin, hath done; that is, 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 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 freely give us all things?
Purge out therefore the old leaven, that ye may be a new mass, without leaven. For our paschal lamb, even Christ, was slain for us.
Purge out therefore the old leaven, that ye may be a new mass, without leaven. For our paschal lamb, even Christ, was slain for us.
But all these things are from God, who hath reconciled us to Himself by Jesus Christ, and made us ministers of the reconciliation;
But all these things are from God, who hath reconciled us to Himself by Jesus Christ, and made us ministers of the reconciliation; to declare, that God was in Christ reconciling the world to Himself, not imputing to them their trespasses, and hath committed unto us the word of reconciliation.
to declare, that God was in Christ reconciling the world to Himself, not imputing to them their trespasses, and hath committed unto us the word of reconciliation.
Husbands, love your wives, even as Christ also loved the church, and gave up Himself for it:
Husbands, love your wives, even as Christ also loved the church, and gave up Himself 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, a testimony to be published in due time,
who gave himself a ransom for all, a testimony to be published in due time,
But we see Jesus, who was made for a little while lower than the angels, in order to suffer death, that by the grace of God He might taste death for every man, crowned with glory and honor.
But we see Jesus, who was made for a little while lower than the angels, in order to suffer death, that by the grace of God He might taste death for every man, crowned with glory and honor. For it became Him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect by sufferings:
For it became Him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the author of their salvation perfect by sufferings: since He that sanctifieth, and they that are sanctified, are all of one. For which cause He is not ashamed to call them brethren,
since He that sanctifieth, and they that are sanctified, are all of one. For which cause He is not ashamed to call them brethren, saying, "I will declare thy name unto my brethren, in the midst of the congregation will I praise Thee."
saying, "I will declare thy name unto my brethren, in the midst of the congregation will I praise Thee." And again, "I will trust in Him:" and again, "Behold, I, and the children which God hath given me."
And again, "I will trust in Him:" and again, "Behold, I, and the children which God hath given me." Seeing then the children are partakers of flesh and blood, He also himself in like manner partook of them; that by death He might destroy him that had the empire of death, that is, the devil:
Seeing then the children are partakers of flesh and blood, He also himself in like manner partook of them; that by death He might destroy him that had the empire of death, that is, the devil: and deliver those who through fear of death were all their life-time subject to bondage.
and deliver those who through fear of death were all their life-time subject to bondage.
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:
Which figure remains to the present time, wherein gifts and sacrifices are offered, that cannot perfect the worshipper as to his conscience,
Which figure remains to the present time, wherein gifts and sacrifices are offered, that cannot perfect the worshipper as to his conscience,
nor by the blood of goats and calves, but by his own blood, having obtained eternal redemption for us.
nor by the blood of goats and calves, but by his own blood, 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 purification of the flesh;
For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself spotless to God, purify your conscience from dead works, that ye may serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered himself spotless to God, purify your conscience from dead works, that ye may serve the living God?
For the law having but a faint shadow of good things to come, and not the full image of the things, can never, even by the great annual sacrifices which they offer statedly, make the comers thereunto perfect.
For the law having but a faint shadow of good things to come, and not the full image of the things, can never, even by the great annual sacrifices which they offer statedly, make the comers thereunto perfect. For then they would have ceased to be offered, because the sacrificers, being once purified, would no longer retain any consciousness of sins.
For then they would have ceased to be offered, because the sacrificers, being once purified, would no longer retain any consciousness of sins.
let us draw near with sincerity, in the full assurance of faith, having our hearts cleansed from an evil conscience, and our bodies washed with pure water.
let us draw near with sincerity, in the full assurance of faith, having our hearts cleansed from an evil conscience, and our bodies washed with pure water.
knowing that ye were redeemed from your vain conversation learned by tradition from your fathers, not with corruptible things, as silver and gold;
knowing that ye were redeemed from your vain conversation learned by tradition from your fathers, not with corruptible things, as silver and gold;
And He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.
And He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.
and from Jesus Christ, who is the faithful witness, the first-born from the dead, and the ruler of the kings of the earth. To Him that loved us, and washed us from our sins in his own blood,
and from Jesus Christ, who is the faithful witness, the first-born from the dead, and the ruler of the kings of the earth. To Him that loved 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 shall bring forth a son, and thou shalt call his name Jesus, for he shall save his people from their sins.
And Jesus said unto them, Can the friends of the bridegroom mourn, while the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then they will fast.
And from that time began Jesus to acquaint 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 be raised again on the third day.
And while they were in Galilee, Jesus said unto them, the Son of man is to be delivered into the hands of men: and they will put Him to death, and the third day He shall be raised again. And they were exceedingly grieved.
and the son of man shall be delivered to the chief priests and scribes, and they shall condemn Him to death, and deliver Him up to the gentiles, to insult, and to scourge, and to crucify Him. But on the third day He shall rise again.
as the Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
Now as they were at table, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body:
And Jesus came and spake unto them, saying, All power is given unto me both in heaven and on earth. Go ye therefore and instruct all nations, baptizing them in the name of the Father, and of the Son, read more. and of the holy Ghost, and 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. Amen.
And He answered and told them, Elias doth indeed come first, and settle all things: He told them likewise how it is written of the Son of man, that he must suffer many things and be used contemptuously.
And they were in the way going up to Jerusalem, and Jesus went before them: and they were amazed at it, and afraid to follow Him. And again taking the twelve aside, He began to tell them what things should befal Him,
And He taketh Peter and James and John with Him, and He began to be overwhelmed with terror and anguish.
And at the ninth hour Jesus cried out with a loud voice, saying, "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 shalt bring forth 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 shall give 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.
that this day is born, in the city of David, your Saviour Christ the Lord.
And when the devil had ended all the temptation, he departed from Him for a time.
who appeared in glory, and spake of his exit, which He was to make at Jerusalem.
And it came to pass, as the days were almost fulfilled of his being received up again into heaven, that He set his face to go to Jerusalem,
for I have a baptism to be baptized with, and how I am straitened till it be accomplished?
for I tell you, that this which is written must yet be accomplished in me, "And He was numbered with transgressors," for the things foretold concerning me are near at an end.
for I tell you, that this which is written must yet be accomplished in me, "And He was numbered with transgressors," for the things foretold concerning me are near at an end.
and said unto them, thus it is written, and thus it was necessary that the Christ should suffer, and rise again from the dead on the third day;
and said unto them, thus it is written, and thus it was necessary that the Christ should suffer, and rise again from the dead on the third day; and that in his name should be preached repentance and remission of sins to all nations, beginning at Jerusalem.
By Him were all things made, and without Him was not any one thing made that was made. In Him was life, and the life was the light of men.
He was not that light, but was sent to bear witness of the light. The true light was that which enlightneth every man that cometh into the world. read more. He was in the world, and the world was made by Him, and yet the world knew Him not: yea, He came to his own peculiar right, and even his own people received Him not. But as many as received Him, to them granted He the privilege to become the children of God, even to them that believe on 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 was made flesh, and dwelt among us, being full of grace and truth: and we beheld his glory, the glory as of the only-begotten of the Father.
The next day John seeth Jesus coming towards him, and saith, Behold the Lamb of God that taketh away the sin of the world.
and looking upon Jesus as He was walking, he saith, "Behold the lamb of God."
And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up:
Therefore Jesus said unto them, Verily, verily, I tell you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven.
Jesus answered and said unto them, Though I bear witness of myself, my testimony is true: for I know whence I came, and whither I am going; but ye know not whence I come, nor whither I go.
I am the good shepherd: the good shepherd layeth down his life for the sheep.
Even as the Father knoweth me, and I know the Father: and I lay down my life for the sheep.
For this doth the Father love me; because I lay down my life: that I may take it again. None 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. This commandment I have received from my Father.
Now is my soul troubled, and what shall I say? Father, save me from this hour: but for this cause came I to this hour.
Then said Jesus unto them again, Peace be to you. As my Father sent me, even so send I you. And when He said this, He breathed upon them, and saith unto them, Receive ye the holy Spirit: read more. and whose soever sins ye remit, they are remitted unto them; but whose soever sins ye retain, they are retained.
This Jesus hath God raised up from the dead, of which we all are witnesses. Therefore being exalted by the right hand of God, and having received of the Father the promise of the holy Spirit, He hath poured forth this gift, which ye now see and hear.
who was of the seed of David according to the flesh, but powerfully declared to be the Son of God, according to the spirit of holiness, by his resurrection from the dead, even Jesus Christ our Lord;
for the righteousness of God is therein revealed from faith to faith; as it is written, "The just shall live by faith."
"What then are we the better?" Not at all, in point of justification; for we have before proved that both Jews and Gentiles are all under sin: as it is written,
it saith to those under the law: that every mouth may be stopped, and all the world obnoxious to the justice of God.
it saith to those under the law: that every mouth may be stopped, and all the world obnoxious to the justice of God. Wherefore by the works of the law no flesh shall be justified before Him: for by the law is the knowledge of sin. read more. But now, without the law, righteousness before God is manifested, being attested by the law and the prophets;
But now, without the law, righteousness before God is manifested, being attested by the law and the prophets; and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference;
and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference; for all have sinned and come short of the glory of God;
for all have sinned and come short of the glory of God; being justified freely by his grace, because of the redemption that is in Christ Jesus:
being justified freely by his grace, because of the redemption that is in Christ Jesus: whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God;
whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God;
whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God;
whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God; for a demonstration, I say, of his righteousness at this time: that He might be just, and the justifier of him, that believeth in Jesus. read more. Where then is boasting? it is excluded: by what law? of works? no: but by the law of faith. Therefore we conclude, that a man is justified by faith, without the works of the law: or is He 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 uncircumcision also through faith. Do we then make the law of none effect through faith? God forbid: yea we establish the law.
But God recommendeth his love towards us, in that, while we were yet sinners, Christ died for us.
But God recommendeth his love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we be saved from wrath through Him.
Much more then, being now justified by his blood, shall we 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 shall we be saved by his life.
For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled shall we be saved by his life.
For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled shall we be saved by his life. And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.
And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.
And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation. Wherefore as by one man sin entered into the world, and death by sin, so death passed upon all men, for to that all have sinned:
For as by the disobedience of one man many were made sinners; so by the obedience of One shall many be made righteous.
What shall we say then? Shall we 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 be inslaved to sin:
Let not sin therefore reign in your mortal body, to obey it in the lusts thereof. Neither yield your bodies as instruments of unrighteousness unto sin: but present yourselves to God as alive from the dead, and your bodies as instruments of righteousness to God. read more. For sin shall have no power over you, inasmuch as ye are not under the law, but under grace.
There is therefore now no condemnation to them that are 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 set me free from the law of sin and death. read more. For that which was impossible for the law to do, and in which it was weak through the corruption of the flesh, God by sending his own Son in the likeness of sinful flesh to be a sacrifice for sin, hath done; that is, hath condemned sin in the flesh:
And not only others, but those also who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit 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 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 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 freely give us all things? Who shall lay any accusation against the elect of God? will God, who justifieth us? read more. Who is he that condemneth? Is it Christ, that died for us? yea rather, that is risen again, who is also at the right hand of God, and who maketh intercession for us?
Who is he that condemneth? Is it Christ, that died for us? yea rather, that is risen again, who is also at the right hand of God, and who maketh intercession for us?
and ye are not your own, for ye are bought with a price. Glorify God therefore in your body, and in your spirit, which are God's.
For I received from the Lord, that which I also delivered unto you, that the Lord Jesus the same night in which He was betrayed took bread:
For in the first place I delivered to you, that which I also received, to wit, that Christ died for our sins, according to the scriptures: and that He was buried, and that He rose again the third day, according to the scriptures.
for as by man came death, by man cometh also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.
And so it is written, "The first man Adam was made a living soul." But the last Adam is an enlivening spirit. However, the spiritual is not first, but the animal; and afterwards the spiritual. read more. The first man being made out of the earth, was earthy: the second man is the Lord from heaven.
For He hath made Him, who knew no sin, to be a sin-offering for us, that in Him we might be made righteous before God.
who gave himself for our sins, that He might deliver us from the present evil world, according to the will of our God and Father:
who gave himself for our sins, that He might deliver us from the present evil world, according to the will of our God and Father:
knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
I am crucified with Christ; yet I live, though no longer I, but Christ liveth in me: and the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave up himself for me.
Christ hath redeemed us from the curse of the law, having been 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 came, God sent forth his Son born of a woman made under the law,
but when the fulness of the time came, God sent forth his Son born of a woman made under the law,
but when the fulness of the time came, God sent forth his Son born of a woman made under the law, that He might redeem those that were under the law, that we might receive the adoption of sons.
But God forbid that I should glory, unless in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world.
But God forbid that I should glory, unless in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world.
in whom we have redemption through his blood, even the remission of sins, according to the riches of his grace;
and what the exceeding greatness of his power towards us who believe, according to the energy of his mighty strength;
in which ye formerly walked after the manner of this world, according to the prince of the power of the air, the spirit that still operates in the children of disobedience: among whom also we were all conversant heretofore in our carnal desires, indulging the appetites of the flesh and of our imaginations; and were by nature children of wrath, even as others.
ye, who were formerly afar off, are made nigh by the blood of Christ. For He is our peace, who hath made both one, and removed the wall of partition from between us; read more. having abolished in his flesh the enmity, even the law of commandments contained in ordinances, that He might form the two into one new man, in Himself, so making peace; and that He might reconcile both in one body unto God, by the cross, having thereby slain the enmity: and He came and preached peace to you that were afar off, and to them that were nigh.
being built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone:
Be ye therefore imitators of God as his dear children; and walk in love, even as Christ hath loved us, and given Himself up for us, an offering and a sacrifice to God for an odor of sweet perfume.
even as Christ hath loved us, and given Himself up for us, an offering and a sacrifice to God for an odor of sweet perfume.
For our conflict is not with flesh and blood only, but against principalities, against powers, against the rulers of the world and of the darkness of this age, against wicked spirits in heavenly places.
Yet He emptied himself, assuming the form of a servant, when made in the likeness of men: and being in the human state, He humbled himself, and was obedient even unto death, and that the death of the cross.
and being in the human state, He humbled himself, and was obedient even unto death, and that the death of the cross.
in whom we have redemption by his blood, even the remission of sins. Who is the image of the invisible God, the first-born of the whole creation: read more. for by Him were all things created, that are in heaven, and that are on the earth, the visible and the invisible, whether they be thrones, or dominions, or principalities, or powers; all were created by Him, and for Him. He is before all, and by Him all things subsist. And He is the head of the body, which is the church: who is the beginning, the first-born 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 the blood of his cross; by Him only, whether they be things on earth, or things in heaven.
and by Him to reconcile all things to Himself, having made peace by the blood of his cross; by Him only, whether they be things on earth, or things in heaven.
and by Him to reconcile all things to Himself, having made peace by the blood of his cross; by Him only, whether they be things on earth, or things in heaven. And you that were formerly alienated, and enemies in your mind by wicked works, read more. yet now hath He reconciled in the body of his flesh, through death, to present you holy, and unblameable, and unreproveable in his sight:
And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, and received up into glory.
chaste, keepers at home, good, submissive to their husbands, that the word of God may not be evil spoken of. Exhort the young men in like manner to be temperate:
that he who opposeth it may be ashamed, having no evil to say of you.
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 also He made the worlds. Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at the right hand of the majesty on high.
Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at the right hand of the majesty on high.
Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at the right hand of the majesty on high.
Seeing then the children are partakers of flesh and blood, He also himself in like manner partook of them; that by death He might destroy him that had the empire of death, that is, the devil:
Seeing then the children are partakers of flesh and blood, He also himself in like manner partook of them; that by death He might destroy him that had the empire of death, that is, the devil: and deliver those who through fear of death were all their life-time subject to bondage.
and deliver those who through fear of death were all their life-time subject to bondage. For indeed He taketh not hold of angels to save them, but of the seed of Abraham. read more. Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people: for as He himself hath suffered, in being tempted, He is able to succour those that are tempted.
For if Joshua had given them the rest, He would not afterwards have spoken of another day. There remaineth therefore a rest for the people of God:
Having therefore a great high-priest, that is passed into the heavens, even 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 was in all respects tempted in like manner with us, yet without sin.
for we have not an high-priest who cannot sympathize with our infirmities, but was in all respects tempted in like manner with us, yet without sin. Let us therefore come with freedom to the throne of grace, that we may obtain mercy and find grace for our seasonable help.
For such an high-priest was meet for us, who was holy, harmless, undefiled, separate from sinners, and higher than the heavens;
but into the second only the high-priest went once a year; and that not without blood, which he offered for himself, and for the sins of the people committed through ignorance. The Holy Ghost shewing by this, that the way into the Holy of holies was not yet manifested, the first tabernacle being yet standing.
relating only to meats and drinks, and different washings, and such carnal ordinances as were required till the time of reformation.
relating only to meats and drinks, and different washings, and such carnal ordinances as were required till the time of reformation. But Christ being come an high-priest of the good things to come, hath entered once for all into the holy places, through a greater and more perfect tabernacle, not made with hands, that is, not of this building, read more. nor by the blood of goats and calves, but by his own blood, 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 purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself spotless to God, purify your conscience from dead works, that ye may serve the living God?
And according to the law almost all things are purified with blood; and without shedding of blood there is no remission.
For Christ is not entered into holy places made with hands, which were but types of the true ones; but into heaven itself, now to appear in the presence of God for us: nor to offer Himself often, as the high-priest entereth into the holy of holies every year with the blood of others; read more. (for then He must indeed have suffered often since the foundation of the world) but now once at the conclusion of the ages He hath been made manifest for the abolishing of sin by the sacrifice of himself. And as it is appointed to men once to die, and after this the judgement; so Christ, having been once offered to bear the sins of many, shall appear the second time without sin, to those who are waiting for Him, unto salvation.
For the law having but a faint shadow of good things to come, and not the full image of the things, can never, even by the great annual sacrifices which they offer statedly, make the comers thereunto perfect.
For it is impossible that the blood of bulls and of goats should take away sins.
Having said before, "Thou didst not desire, nor hadst pleasure in, sacrifice and offering, and whole burnt-offerings, and sacrifices for sin," (which are offered by the law) then He adds, "Lo I come to do thy will, O God." (He taketh away the first, that He may establish the second.)
"Lo I come to do thy will, O God." (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 indeed every priest under the law standeth daily ministring, and frequently offering the same sacrifices, which can never take away sins: read more. but He having offered one sacrifice for sins, is for ever sat down at the right hand of God; waiting for the future, till his enemies be put under his feet. For by one offering He hath perfected for ever those that are sanctified.
of how much greater punishment, think ye, shall he be counted worthy, who hath trampled under foot the Son of God, and accounted the blood of the covenant, by which he was sanctified, an unholy thing, and abused the Spirit of grace?
Asia, and Bithynia, chosen according to the fore-knowledge of God, through sanctification of the Spirit, unto obedience, and to the sprinkling of the blood of Jesus Christ,---may grace and peace be multiplied unto you.
knowing that ye were redeemed from your vain conversation learned by tradition from your fathers, not with corruptible things, as silver and gold; but with the precious blood of Christ as of a lamb without blemish and without spot:
For unto this are ye called; because Christ suffered for you, leaving you an example, that ye might follow his steps.
Who Himself bare our sins in his own body on the cross, that we being dead to sins, might live unto righteousness: by whose stripes ye are healed.
As Christ also once suffered for sins, the just for the unjust (that He might introduce us to God) being indeed put to death in the flesh, but raised to life by the Spirit:
My little children, I write these things unto you, that ye may not sin. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.
and from Jesus Christ, who is the faithful witness, the first-born from the dead, and the ruler of the kings of the earth. To Him that loved us, and washed us from our sins in his own blood,
and from Jesus Christ, who is the faithful witness, the first-born from the dead, and the ruler of the kings of the earth. To Him that loved us, and washed us from our sins in his own blood,
saying, I am the Alpha and the Omega, the first and the last; and, What thou seest write in a book, and send it to the seven churches in Asia, 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 of the Laodiceans write, These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot:
And they sung a new song, saying, Worthy art thou to take the book, and to open its seals; 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 shall we be saved by his life. And not only so, but we also boast in God through our Lord Jesus Christ, by whom we have now received reconciliation.
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement 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 recommendeth his love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, shall we 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 shall we be saved by his life.
and by Him to reconcile all things to Himself, having made peace by the blood of his cross; by Him only, whether they be things on earth, or things in heaven.
yet now hath He reconciled in the body of his flesh, through death, to present you holy, and unblameable, and unreproveable in his sight:
(for then He must indeed have suffered often since the foundation of the world) but now once at the conclusion of the ages He hath been made manifest for the abolishing of sin by the sacrifice of himself.
so Christ, having been once offered to bear the sins of many, shall appear the second time without sin, to those who are waiting 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, is for ever sat down at the right hand of God;
knowing that ye were redeemed from your vain conversation learned by tradition from your fathers, not with corruptible things, as silver and gold; but with the precious blood of Christ as of a lamb without blemish and without spot: