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 Son, that whoever believes in him should not perish but have eternal life.
But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unjust to inflict wrath on us? (I speak in a human way.)
and are justified freely by his grace through the redemption that is in Christ Jesus, whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/common'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart.
But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart.
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
The next day John saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
The next day John saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
just as the Father knows me and I know the Father; and I lay down my life for the sheep.
just as the Father knows me and I know the Father; and I lay down my life for the sheep.
Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which he purchased with the blood of his Own.
Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which he purchased with the blood of his Own.
for all have sinned and fall short of the glory of God,
for all have sinned and fall short of the glory of God,
and it was to demonstrate his righteousness at the present time, that he might be just and the justifier of the one who has faith in Jesus.
and it was to demonstrate his righteousness at the present time, that he might be just and the justifier of the one who has faith in Jesus.
(as it is written, "I have made you the father of many nations") in the presence of the God in whom he believed, who gives life to the dead and calls things that do not exist as though they did.
(as it is written, "I have made you the father of many nations") in the presence of the God in whom he believed, who gives life to the dead and calls things that do not exist as though they did.
who was delivered to death for our sins and was raised for our justification.
who was delivered to death for our sins and was raised for our justification.
Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
There is therefore now no condemnation for those who are in Christ Jesus.
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.
For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. For what the law could not do, in that it was weakened through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin: he condemned sin in the flesh,
For what the law could not do, in that it was weakened through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin: he condemned sin in the flesh,
He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him?
He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him?
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.
All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation;
All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, God was in Christ reconciling the world to himself, not counting their trespasses against them, and he has committed to us the message of reconciliation.
that is, God was in Christ reconciling the world to himself, not counting their trespasses against them, and he has committed to us the message of reconciliation.
Husbands, love your wives, just as Christ loved the church and gave himself up for her,
Husbands, love your wives, just as Christ loved the church and gave himself up for her,
For there is one God, and one mediator also between God and men, the man Christ Jesus,
For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave himself as a ransom for allthe testimony given at the proper time.
who gave himself as a ransom for allthe testimony given at the proper time.
But we see Jesus, who for a little while was made lower than the angels, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
But we see Jesus, who for a little while was made lower than the angels, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. For it was fitting that he, for whom and through whom all things exist, in bringing many sons to glory, should make the author of their salvation perfect through suffering.
For it was fitting that he, for whom and through whom all things exist, in bringing many sons to glory, should make the author of their salvation perfect through suffering. For both he who sanctifies and those who are being sanctified are all of one. That is why he is not ashamed to call them brethren,
For both he who sanctifies and those who are being sanctified are all of one. That is why he is not ashamed to call them brethren, saying, "I will declare your name to my brethren, in the midst of the congregation I will sing your praise."
saying, "I will declare your name to my brethren, in the midst of the congregation I will sing your praise." And again, "I will put my trust in him." And again, "Here am I, and the children God has given me."
And again, "I will put my trust in him." And again, "Here am I, and the children God has given me." Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil,
Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.
and might free those who through fear of death were subject to slavery all their lives.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
This is symbolic for the present time. According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper,
This is symbolic for the present time. According to this arrangement, gifts and sacrifices are offered which cannot perfect the conscience of the worshiper,
He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption.
He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh,
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near.
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near. Otherwise, would they not have ceased to be offered? If the worshipers had once been cleansed, they would no longer have any consciousness of sins.
Otherwise, would they not have ceased to be offered? If the worshipers had once been cleansed, they would no longer have any consciousness of sins.
let us draw near with a true heart in full assurance of faith, having our hearts sprinkled clean 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 clean from an evil conscience and our bodies washed with pure water.
You know that you were redeemed from the futile way of life inherited from your forefathers, not with perishable things such as silver or gold,
You know that you were redeemed from the futile way of life inherited from your forefathers, not with perishable things such as silver or gold,
And he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.
And he is the atoning sacrifice 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 firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,
and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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And she will give birth to a son, and you shall call his name Jesus, for he will save his people from their sins."
And Jesus said to them, "Can the guests of the bridegroom mourn as long as he is with them? The days will come, when the bridegroom will be taken away from them, and then they will fast.
From that time Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day.
Now while they were staying 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 he will be raised on the third day." And they were greatly distressed.
"Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn him to death, and deliver him to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day."
just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many."
Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body."
And Jesus came and said to them, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, read more. teaching them to observe all that I have commanded you; and behold, I am with you always, even to the end of the age."
Then he said to them, "Elijah does come first and restores all things. And how is it written of the Son of Man, that he must suffer many things and be treated with contempt?
They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; and they were amazed, and those who followed were afraid. And he took the twelve aside again and began to tell them what was to happen to him.
And he took Peter, James and John with him, and he began to be deeply distressed and troubled.
And at the ninth hour Jesus cried out with a loud voice, "Eloi, Eloi, lama sabachthani?"which means, "My God, my God, why have you forsaken me?"
And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give him the throne of his father David. read more. And he will reign over the house of Jacob for ever; and of his kingdom there will be no end."
For to you is born this day in the city of David a Savior, who is Christ the Lord.
When the devil had ended every temptation, he departed from him until an opportune time.
who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.
When the time drew near for him to be received up, he set his face to go to Jerusalem.
But I have a baptism to be baptized with, and how distressed I am until it is accomplished!
For I tell you that this scripture must be fulfilled in me, 'And he was numbered with transgressors'; for what is written about me has its fulfillment."
For I tell you that this scripture must be fulfilled in me, 'And he was numbered with transgressors'; for what is written about me has its fulfillment."
And he said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day,
And he said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day, and that repentance and forgiveness of sins should be preached in his name to all nations, beginning at Jerusalem.
All things were made through him, and without him nothing was made that was made. In him was life, and the life was the light of men.
In him was life, and the life was the light of men.
He was not the light, but came to bear witness of the light. The true light that gives light to every man was coming into the world. read more. He was in the world, and the world was made through him, and the world did not know him. He came to his own, and his own did not receive him. But to all who received him, to those who believed in his name, he gave the right to become children of God who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. And the Word became flesh and dwelt among us, and we have seen his glory, the glory as of the only begotten from the Father, full of grace and truth.
The next day John saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
And he looked at Jesus as he walked, and said, "Behold, the Lamb of God!"
And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; but my Father gives you the true bread from heaven.
Jesus answered, "Even if I bear witness of myself, my testimony is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going.
I am the good shepherd. The good shepherd lays down his life for the sheep.
just as the Father knows me and I know the Father; and I lay down my life for the sheep.
For this reason my Father loves me, because I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again. This command I have received from my Father."
"Now is my soul troubled, and what shall I say? 'Father, save me from this hour'? No, for this purpose I came to this hour.
Jesus said to them again, "Peace be with you! As the Father has sent me, I also send you." And when he had said this, he breathed on them, and said to them, "Receive the Holy Spirit. read more. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."
This Jesus God raised up again, and of that we are all witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear.
concerning his Son, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord.
For in it the righteousness of God is revealed from faith to faith; as it is written, "The just shall live by faith."
What then? Are we Jews any better off? Certainly not; for we have already charged that all men, both Jews and Greeks, are under the power of sin.
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be stopped and the whole world may be held accountable to God.
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be stopped and the whole world may be held accountable to God. Therefore no flesh will be justified in his sight by works of the law, for through the law comes knowledge of sin. read more. But now the righteousness of God has been revealed apart from law, although the law and the prophets bear witness to it,
But now the righteousness of God has been revealed apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ to all who believe. For there is no difference,
the righteousness of God through faith in Jesus Christ to all who believe. For there is no difference, for all have sinned and fall short of the glory of God,
for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that is in Christ Jesus,
and are justified freely by his grace through the redemption that is in Christ Jesus, whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand;
whom God put forward as an atoning sacrifice by his blood, to be received through faith. This was to demonstrate his righteousness, because in his divine forbearance he had passed over sins committed beforehand; and it was to demonstrate his righteousness at the present time, that he might be just and the justifier of the one who has faith in Jesus. read more. Where then is our boasting? It is excluded. On what law? On the law of works? No, but on the law of faith. For we hold that a man is justified by faith apart from works of the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since there is one God, who will justify the circumcised by faith and the uncircumcised through their faith. Do we then nullify the law by this faith? Certainly not! On the contrary, we uphold the law.
But God demonstrates his own love for us, in that while we were still sinners Christ died for us.
But God demonstrates his own love for us, in that while we were still sinners Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved through him from the wrath of God.
Since, therefore, we have now been justified by his blood, much more shall we be saved through him from the wrath of God. For if, when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, shall we be saved by his life.
For if, when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, shall we be saved by his life.
For if, when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, shall we be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation. Therefore, just as sin entered the world through one man, and death through sin, so death spread to all men, because all men sinned.
For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
What shall we say then? Shall we continue in sin that grace may abound?
We know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin.
Therefore do not let sin reign in your mortal body, that you obey its passions. Do not yield your members to sin as instruments of wickedness, but yield yourselves to God as men who have been brought from death to life, and your members to God as instruments of righteousness. read more. For sin shall not have dominion over you, since you are not under law but under grace.
There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. read more. For what the law could not do, in that it was weakened through the flesh, God did by sending his own Son in the likeness of sinful flesh, and for sin: he condemned sin in the flesh,
And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.
He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him?
He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him?
He who did not spare his own Son, but gave him up for us all, how will he not also give us all things with him? Who shall bring any charge against God's elect? It is God who justifies. read more. Who is he who condemns? It is Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who is also interceding for us.
Who is he who condemns? It is Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who is also interceding for us.
you were bought with a price. Therefore glorify God in your body.
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread,
For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures,
For since by a man came death, by a man came also the resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive.
So it is written, "The first man Adam became a living being"; the last Adam became a life-giving spirit. However, the spiritual is not first, but the natural; and then the spiritual. read more. The first man was from the earth, of dust; the second man is from heaven.
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father,
who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father,
yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ, and not by works of the law, because by works of the law will no flesh be justified.
I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
Christ redeemed us from the curse of the Law, having become a curse for usfor it is written, "Cursed is everyone who hangs on a tree"
But when the time had fully come, God sent forth his Son, born of a woman, born under the law,
But when the time had fully come, God sent forth his Son, born of a woman, born under the law,
But when the time had fully come, God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.
But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
and what is the immeasurable greatness of his power in us who believe. These are in accordance with the working of the strength of his might
in which you formerly walked according to the course of this world, according to the prince of the power of the air, the spirit that is now at work in the sons of disobedience. Among them we all once lived in the lusts of our flesh, following the desires of flesh and mind, and so we were by nature children of wrath, like the rest of mankind.
But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he himself is our peace, who has made us both one and has broken down the barrier, the dividing wall of hostility, read more. by abolishing in his flesh the hostility, which is the Law of commandments and ordinances, so that he might create in himself one new man out of the two, thus making peace, and might reconcile them both to God in one body through the cross, by which he put to death the hostility. And he came and preached peace to you who were far away, and peace to those who were near;
having been built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,
Therefore be imitators of God, as beloved children; and walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
and walk in love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.
but emptied himself, taking the form of a servant, being made in the likeness of men. And being found in appearance as a man, he humbled himself and became obedient to deatheven death on a cross.
And being found in appearance as a man, he humbled himself and became obedient to deatheven death on a cross.
in whom we have redemption, the forgiveness of sins. He is the image of the invisible God, the firstborn over all creation. read more. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authoritiesall things were created through him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might have the first place in everything. For all the fullness of God was pleased to dwell in him and through him, to reconcile to himself all things, whether things on earth or things in heaven, by making peace through the blood of his cross.
and through him, to reconcile to himself all things, whether things on earth or things in heaven, by making peace through the blood of his cross.
and through him, to reconcile to himself all things, whether things on earth or things in heaven, by making peace through the blood of his cross. And although you were once alienated and hostile in mind, doing evil deeds, read more. yet he has now reconciled you in his fleshly body through death, in order to present you before him holy and blameless and beyond reproach
By common confession, great is the mystery of godliness: he was revealed in the flesh, was vindicated in the Spirit, seen by angels, preached among the nations, believed on in the world, taken up in glory.
to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored. Likewise urge the young men to be sensible.
and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing bad to say about us.
who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, zealous for good deeds.
who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, zealous for good deeds.
but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the world.
but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the world. He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
He is the radiance of his glory and the exact representation of his being, and upholds all things by the word of his power. When he had made purification for sins, he sat down at the right hand of the Majesty on high,
Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil,
Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.
and might free those who through fear of death were subject to slavery all their lives. For surely it is not with angels that he is concerned, but with the descendants of Abraham. read more. Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people. For because he himself has suffered, being tempted, he is able to help those who are tempted.
For if Joshua had given them rest, God would not have spoken later of another day. So then, there remains a Sabbath rest for the people of God;
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens.
But into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. The Holy Spirit was showing by this that the way into the holy place had not yet been disclosed as long as the outer tabernacle was still standing.
since they relate only to food and drink and various washings regulations for the flesh imposed until the time of reformation.
since they relate only to food and drink and various washings regulations for the flesh imposed until the time of reformation. But when Christ appeared as a high priest of the good things that have come, he entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation. read more. He did not enter by means of the blood of goats and calves, but he entered the holy place once for all by his own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
Indeed, under the law almost everything is cleansed with blood, and without the shedding of blood there is no forgiveness of sins.
For Christ did not enter a holy place made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God for us. Nor was it that he should offer himself again and again, as the high priest enters the holy place year by year with blood not his own. read more. For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for men to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin but to bring salvation to those who are eagerly waiting for him.
For since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near.
For it is impossible for the blood of bulls and goats to take away sins.
When he said above, "You did not desire, nor did you take pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), then he said, "Behold, I have come to do your will." He takes away the first in order to establish the second.
then he said, "Behold, I have come to do your will." He takes away the first in order to establish the second. And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily at his service, offering time after time the same sacrifices, which can never take away sins. read more. But when he had offered for all time one sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies be made a stool for his feet. For by one offering he has perfected for all time those who are sanctified.
How much severer punishment do you think a man will deserve who has trampled under foot the Son of God, and has regarded as an unclean thing the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace?
who have been chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling with his blood: may grace and peace be yours in abundance.
You know that you were redeemed from the futile way of life inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.
For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in his steps.
He himself bore our sins in his body on the tree, so that we might die to sin and live for righteousness; by his wounds you have been healed.
For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit;
My little children, I write this to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.
and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,
and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood,
saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."
"And to the angel of the church in Laodicea write: 'These are the words of the Amen, the faithful and true witness, the beginning of God's creation:
And they sang a new song, saying, "Worthy are you to take the scroll and to open its seals; for you were slain, and with your blood purchased men for God from 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 through the death of his Son, much more, having been reconciled, shall we be saved by his life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation.
Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of 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 demonstrates his own love for us, in that while we were still sinners Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved through him from the wrath of God. read more. For if, when we were enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, shall we be saved by his life.
and through him, to reconcile to himself all things, whether things on earth or things in heaven, by making peace through the blood of his cross.
yet he has now reconciled you in his fleshly body through death, in order to present you before him holy and blameless and beyond reproach
For then he would have had to suffer repeatedly since the foundation of the world. But now, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.
so Christ, having been offered once to bear the sins of many, will appear a second time, not to bear sin but to bring salvation to those who are eagerly waiting for him.
And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.
But when he had offered for all time one sacrifice for sins, he sat down at the right hand of God,
You know that you were redeemed from the futile way of life inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.