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 every one believing on Him may not perish but have eternal life.
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust administering wrath? I speak according to a man.
being freely justified by his grace, through the redemption which is in Christ Jesus: whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed,
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
in whom we have redemption through his blood, the remission of transgressions, 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/godbey'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I say unto you that every one looking on a woman in order to lust after her hath already committed adultery with her in his heart.
But I say unto you that every one looking on a woman in order to lust after her hath already committed adultery with her in his heart.
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
for the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
for the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
On the following day he sees Jesus coming to him, and says, Behold the Lamb of God, that taketh away the sin of the world.
On the following day he sees Jesus coming to him, and says, Behold the Lamb of God, that taketh away the sin of the world.
as the Father knows Me, and I know the Father; and I lay down My soul for the sheep.
as the Father knows Me, and I know the Father; and I lay down My soul for the sheep.
Take heed to yourselves, and all the flock, over which the Holy Ghost has placed you shepherds, to shepherdise the church of God, which He bought with His own blood.
Take heed to yourselves, and all the flock, over which the Holy Ghost has placed you shepherds, to shepherdise the church of God, which He bought with His own blood.
for all sinned, and come short of the glory of God;
for all sinned, and come short of the glory of God;
in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus.
in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus.
as it has been written, That I have constituted thee the father of many nations, before God whom he believed, who quickens the dead, and calls things which are not as really existing:
as it has been written, That I have constituted thee the father of many nations, before God whom he believed, who quickens the dead, and calls things which are not as really existing:
who was delivered on account of our transgressions, and raised for our justification.
who was delivered on account of our transgressions, and raised for our justification.
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
For the wages of sin is death; but the free gift of God is eternal life through Jesus Christ our Lord,
For the wages of sin is death; but the free gift of God is eternal life through Jesus Christ our Lord,
There is therefore now no condemnation to those who are in Christ Jesus.
There is therefore now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life has made thee free from the law of sin and of death.
For the law of the Spirit of life has made thee free from the law of sin and of death. For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity:
For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity:
Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things?
Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things?
Cleanse away the old leaven, in order that you may be a new lump, as you are free from leaven; for Christ has truly become our Passover.
Cleanse away the old leaven, in order that you may be a new lump, as you are free from leaven; for Christ has truly become our Passover.
All things are from God, the one having reconciled us unto himself through Christ, and gave us the ministry of reconciliation,
All things are from God, the one having reconciled us unto himself through Christ, and gave us the ministry of reconciliation, as that God was in Christ reconciling the world to himself, not imputing their transgressions to them, even having placed in us the word of reconciliation.
as that God was in Christ reconciling the world to himself, not imputing their transgressions to them, even having placed in us the word of reconciliation.
Husbands, love your wives with divine love, as Christ also loved the church with divine love, and gave himself for her;
Husbands, love your wives with divine love, as Christ also loved the church with divine love, and gave himself for her;
For there is one God, and there is also one mediator of God and men, the man, Christ Jesus,
For there is one God, and there is also one mediator of God and men, the man, Christ Jesus, the one having given himself a ransom for all, a testimony in due time;
the one having given himself a ransom for all, a testimony in due time;
But we see Jesus humiliated somewhat in comparison with the angels, having been crowned with glory and honor on account of the suffering of death, in order that by the grace of God he might taste death for every one.
But we see Jesus humiliated somewhat in comparison with the angels, having been crowned with glory and honor on account of the suffering of death, in order that by the grace of God he might taste death for every one. For it became him, on account of whom are all things, and through whom are all things, in leading many sons to glory, to make the captain of their salvation perfect through suffering.
For it became him, on account of whom are all things, and through whom are all things, in leading many sons to glory, to make the captain of their salvation perfect through suffering. For both the one sanctifying and they who are sanctified are all of one: on account of which cause he is not ashamed to call them brethren,
For both the one sanctifying and they who are sanctified are all of one: on account of which cause he is not ashamed to call them brethren, saying, I will proclaim thy name to thy brethren, in the midst of the church will sing praises to thee.
saying, I will proclaim thy name to thy brethren, in the midst of the church will sing praises to thee. And again, I will put my trust in him: and again; Behold, I and the children which God has given unto me.
And again, I will put my trust in him: and again; Behold, I and the children which God has given unto me. Then since the children have inherited blood and flesh, he likewise also received the same, in order that through death he might set at nought him who has the power of death, that is, the devil;
Then since the children have inherited blood and flesh, he likewise also received the same, in order that through death he might set at nought him who has the power of death, that is, the devil; and might reconcile them whosoever were subject to bondage all their life through the fear of death.
and might reconcile them whosoever were subject to bondage all their life through the fear of death.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience;
which is a figure unto the present time, in which gifts and sacrifices are offered, not being able to make the worshiper perfect, as to his conscience;
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption.
neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh;
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it:
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it: since in that case would they not have ceased being offered, because the worshipers having once been purified would have had no more conscience of sins?
since in that case would they not have ceased being offered, because the worshipers having once been purified would have had no more conscience of sins?
let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience,
let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience,
knowing that you have been redeemed from your depraved character transmitted from your ancestors, not by corruptible things, silver or gold,
knowing that you have been redeemed from your depraved character transmitted from your ancestors, not by corruptible things, silver or gold,
he is the expiator for our sins: and not ours only, but indeed for the whole world.
he is the expiator for our sins: and not ours only, but indeed for the whole world.
and from Jesus Christ, who is the faithful witness, the firstbegotten of the dead, and the prince of the kings of the earth. To the one loving us with divine love, and having washed us from our sins in His own blood,
and from Jesus Christ, who is the faithful witness, the firstbegotten of the dead, and the prince of the kings of the earth. To the one loving us with divine love, and having 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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she shall bring forth a son; and thou shalt call his name Jesus; for He will save His people from their sins.
And Jesus said to them, The sons of the bride-chamber are not able to fast, so long as the bridegroom is with them. But the day will come, when the bride-groom must be taken from them, and then they will fast.
And from this time Jesus began to show to His disciples, that it behooves Him to go away to Jerusalem, and to suffer many things from the elders and the chief priest and the scribes, and to be killed, and rise the third day.
And they sojourning 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 rise the third day. And they were grieved exceedingly.
Behold, we go up to Jerusalem; and the Son of man shall be betrayed to the chief priests and scribes; and they will condemn Him to death, and they will deliver Him to the Gentiles to mock, and scourge, and crucify Him: and on the third day He will rise.
as the Son of man came not to be served, but to serve, and to give His soul a ransom for many.
And they eating, Jesus taking the bread, and blessing it, broke, and gave it to the disciples, and said, Take, eat; this is my body.
And Jesus having come spoke to them, saying, All authority is given unto me in heaven and upon earth. Going, disciple all nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost: read more. teaching them to observe all things which I commanded you. And lo, I am with you all the days, unto the end of the age.
He responding said to them, Elijah indeed having first come, restores all things: and how has it been written in reference to the Son of man, that he should suffer many things, and be set at naught?
And they were in the way, going up to Jerusalem; and Jesus was going before them: and they were amazed; and following they were afraid. And taking the twelve to Himself, again He began to tell them the things which were about to happen to Him;
And He takes Peter, and John, and James with Him, and began to grieve and to be dejected.
And at the ninth hour Jesus cried with a loud voice, saying, \i Eloi, Eloi, lama sabachthani? which is interpreted, My God, my God, why hast thou forsaken me?
And behold, thou shalt conceive and hear a son, and thou shalt call His name Jesus. He shall be great and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David: read more. and He shall reign over the house of Jacob forever, and of His Kingdom there shall be no end.
because this day a Savior is born unto you, who is Christ the Lord, in the city of David.
And the devil having perfected every temptation, departed from Him for a season.
who being seen in glory, was speaking of His departure which He was about to perfect in Jerusalem.
And it came to pass while the days of His taking up were being fulfilled, and He turned His face to go to Jerusalem,
And I have a baptism to be baptized with; and how am I straitened till it may be perfected!
For I say unto you, that it behooves that which has been written to be perfected in me, this, And He was numbered with the transgressors: for indeed that which is concerning me has an end.
For I say unto you, that it behooves that which has been written to be perfected in me, this, And He was numbered with the transgressors: for indeed that which is concerning me has an end.
And He said to them, As it has been written, That Christ must suffer, and rise from the dead on the third day;
And He said to them, As it has been written, That Christ must suffer, and rise from the dead on the third day; and repentance unto remission of sins is to be preached in His name to all nations, beginning from Jerusalem.
All things were made by Him, and without Him nothing was made, that has been made. In Him was life, and the life was the light of the men.
He was not the light, but came that he might bear witness concerning the light. That was the true light, which lighteth every man, coming into the world. read more. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But so many as received Him, to them gave He the right to become the children of God, to those believing on His name: who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God. The Word was made flesh, and tented among us (and we beheld His glory, the glory as of the only begotten with the Father), full of grace and truth.
On the following day he sees Jesus coming to him, and says, Behold the Lamb of God, that taketh away the sin of the world.
And as Moses lifted up the serpent in the wilderness, so does it behoove the Son of man to be lifted up:
Then Jesus said to them, Truly, truly, I say unto you, Moses did not give you the bread from heaven; but my Father gives you the true bread from heaven.
If I testify concerning myself, my testimony is true; for I know whence I came, and whither I go. You know not whence I come, or whither I go.
I am the Good Shepherd. The Good Shepherd lays down His life for the sheep.
as the Father knows Me, and I know the Father; and I lay down My soul for the sheep.
Therefore my Father loves Me, because I lay down my soul, that I may take it again. No one takes it from Me, but I lay it down of myself. I have power to lay it down, and power to receive it again. I received this commandment from my Father.
Now my soul is troubled; and what do I say? Father, save me from this hour. But on this account I came to this hour.
And Jesus said to them again, Peace be unto you: as the Father hath sent me, I also send you. And saying this, He breathed on them, and says to them, Receive ye the Holy Ghost. read more. Whose sins you may remit, are remitted unto them; whose sins you may retain, have been retained.
This Jesus God raised up, whose witnesses we are. Therefore on the right hand of God exalted, and having received from the Father the promise of the Holy Spirit, has poured out this which you both see and hear.
concerning his Son, having been born of the seed of David according to the flesh; having been ordained the Son of God with power, according to the spirit of holiness, from the resurrection of the dead, of Jesus Christ our Lord:
For the righteousness of God is revealed in him from faith to faith: as has been written, But the just shall live by faith.
Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin;
But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God.
But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God. Therefore no flesh shall be justified by works of law: for through law there is a perfect knowledge of sin. read more. And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets;
And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets; but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference,
but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God;
for all sinned, and come short of the glory of God; being freely justified by his grace, through the redemption which is in Christ Jesus:
being freely justified by his grace, through the redemption which is in Christ Jesus: whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed,
whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed,
whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed,
whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed, in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus. read more. Then where is boasting? It is excluded. By what law? of works? No; but by the law of faith. For we conclude that a man is justified by faith without works of law. Whether is he the God of the Jews only? is He not also the God of the Gentiles? Yea, also of the Gentiles: truly there is one God, who will justify the circumcision by faith, and the uncircumcision through faith. Then do we make void the law through faith? It could not be so: but we establish the law.
And God commends his love to us, because, we being yet sinners, Christ died for us.
And God commends his love to us, because, we being yet sinners, Christ died for us. How much more then, having now been justified by his blood, shall we be saved from wrath through him.
How much more then, having now been justified by his blood, shall we be saved from wrath through him. For if being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life:
For if being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life:
For if being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life: but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation. Therefore, as by one man sin came into the world, and death by sin; and thus death came upon all men, in that all sinned;
for as by the disobedience of one man many were made sinners, so also by the obedience of one man shall many be made righteous.
Then what shall we say? must we abide in sin, in order that grace may abound?
knowing this, that our old man is crucified along with him, in order that the body of sin may be destroyed, that we may no longer serve sin;
Let not sin therefore reign in your mortal body that you should obey the lusts of it: neither present your members arms of iniquity unto sin; but present yourselves to God, as alive from the dead, and your members arms of righteousness unto God. read more. For sin shall not have dominion over you: for you are not under the law, but under grace.
There is therefore now no condemnation to those who are in Christ Jesus. For the law of the Spirit of life has made thee free from the law of sin and of death. read more. For there was an impotency of the law, in which it was weak through depravity, God having sent his own Son in the likeness of the sin of depravity and for sin, condemned sin in depravity:
and not only so, but we ourselves, having the earnest of the Spirit, and we ourselves groan within ourselves, waiting for the adoption of sons, the redemption of our body.
Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things?
Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things?
Indeed he who spared not his own Son, but delivered Him up for us all, how will He not with him, freely give us all things? Who will lay anything to the charge of God's elect? read more. It is God who justifies: who is he that condemns? It is Christ who died, and rather who is risen, who is on the right hand of God, who indeed is interceding in our behalf.
It is God who justifies: who is he that condemns? It is Christ who died, and rather who is risen, who is on the right hand of God, who indeed is interceding in our behalf.
for you have been bought with a price: indeed glorify God in your body.
For I received this from the Lord, which I have also delivered unto you, that the Lord Jesus, the night in which he was betrayed, took bread,
For I delivered unto you in the first place that which I also received, that Christ died for our sins according to the scriptures; and that he was buried, and that he arose on the third day according to the Scriptures;
For since death was through a man, the resurrection of the dead is also through a man. For as in Adam all die, so truly in Christ shall all be made alive.
As indeed it has been written; The first man Adam was made a living soul; the last man Adam, a life-creating spirit. But that which is spiritual was not first, but that which is animal; afterward that which is spiritual. read more. The first man was from the earth, earthy: the second man from heaven.
He made him sin in our behalf, who knew no sin; in order that we may become the righteousness of God in him.
who gave Himself for our sins, in order that he might redeem us from the present evil age, according to the will of God even our Father:
who gave Himself for our sins, in order that he might redeem us from the present evil age, according to the will of God even our Father:
knowing that a man is not justified by works of law, but through the faith of Christ Jesus, and we have believed into Christ Jesus, in order that we may be justified by faith of Christ, and not by works of law, because by works of law no flesh shall be justified.
I am crucified along with Christ; and I live no longer, but Christ lives in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.
Christ has redeemed us from the curse of the law, being made a curse for us: because it has been written; Cursed is every one having been hung on the wood:
But it would be impossible for me to glory, except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world:
But it would be impossible for me to glory, except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world:
in whom we have redemption through his blood, the remission of transgressions, according to the riches of his grace,
and what the excellent majesty of his power toward us who believe, according to the working of the power of his might
in which at one time you walked about according to the age of this world, according to the prince of the power of the air, the spirit which is now working in the sons of disobedience; among whom we all indeed at one time lived in the lusts of our flesh, doing the will of the flesh and of the thoughts, and we were by nature the children of wrath, like the rest also:
But now you are in Christ Jesus, who being at one time far off have been made nigh by the blood of Christ. For he is our peace, the one having made both one, and having broken down the middle wall of partition, read more. having destroyed the law of commandments in ordinances, through his flesh, the enmity, in order that He might create the two in himself into one new man, making peace; and that he may reconcile both in one body to God through the cross, having slain the enmity on in. And having come he preached the gospel of peace to you, who were far away, and peace to them who were nigh:
having been built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone,
Therefore be ye imitators of God, as beloved children; and walk about in divine love, as Christ also loved you, and gave himself for you, an offering and a sacrifice to God for an odor of sweet savor.
and walk about in divine love, as Christ also loved you, and gave himself for you, an offering and a sacrifice to God for an odor of sweet savor.
because there is not to us fighting against blood and flesh, but against the governments, against the authorities, against the world-rulers of this darkness, against the spirits of wickedness in the heavenlies.
but he humbled himself, having taken the form of a servant, being in the likeness of men; and having been found in fashion like a man; he humbled himself, being obedient even unto death, yea, the death of the cross.
he humbled himself, being obedient even unto death, yea, the death of the cross.
in whom we have redemption, the remission of sins: who is the image of the invisible God, being the first begotten of all creation, read more. because in him all things are created, in the heavens and upon the earth, visible and invisible, whether thrones or lordships or governments or authorities. All things were created by him, and unto him; and he before all things, and all things consist in him: and himself is the head of the body, the church: who is the beginning, the first begotten from the dead, in order that in all things himself may be preeminent: because in him all fulness is pleased to dwell; and through him, to reconcile all things unto himself, having made peace through the blood of his cross: through him, whether things upon the earth, or things in the heavens.
and through him, to reconcile all things unto himself, having made peace through the blood of his cross: through him, whether things upon the earth, or things in the heavens.
and through him, to reconcile all things unto himself, having made peace through the blood of his cross: through him, whether things upon the earth, or things in the heavens. And you, being at one time aliens and enemies in your minds on account of wicked works, nevertheless he has now reconciled read more. in the body of his cross through death, to present you holy and blameless and unreprovable before him,
And assuredly great is the mystery of godliness; Who is manifested in the flesh, was justified in the spirit, was seen of angels, was preached among the Gentiles, was believed on in the world, was taken up in glory.
to be prudent, chaste, domestic, good, submissive to their own husbands, in order that the word of God may not be blasphemed. Likewise exhort the young men to be prudent:
the sound word, irrefutable, in order that the adversary may be ashamed, having nothing evil to say concerning us.
who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.
who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.
whom he put forth the heir of all things, and through whom he created the ages;
whom he put forth the heir of all things, and through whom he created the ages; who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high;
who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high;
who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high;
Then since the children have inherited blood and flesh, he likewise also received the same, in order that through death he might set at nought him who has the power of death, that is, the devil;
Then since the children have inherited blood and flesh, he likewise also received the same, in order that through death he might set at nought him who has the power of death, that is, the devil; and might reconcile them whosoever were subject to bondage all their life through the fear of death.
and might reconcile them whosoever were subject to bondage all their life through the fear of death. For not yet does he take upon himself the nature of angels, but he takes upon himself the seed of Abraham. read more. Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people. For in that he himself suffered being tempted, he is able to succor those who are tempted.
For if Joshua had given them rest, he would not speak concerning another day after these things. Therefore there is a sabbatism left for the people of God.
Therefore having a great high priest, having entered into the heavens, Jesus the Son of God, let us hold fast the testimony. For we have not a high priest who is not able to be touched with our infirmities; but one having been tempted as to all things like unto us, apart from sin.
For we have not a high priest who is not able to be touched with our infirmities; but one having been tempted as to all things like unto us, apart from sin. Therefore let us draw nigh with confidence to a throne of grace, that we may receive mercy, and find grace in every opportune need.
For such a high priest was indeed appropriate unto us, holy, free from sin, undefiled, having been separated from the sinners, and being higher than the heavens;
and into the second comes the high priest alone once a year, not without blood, which he offers for himself, and the errors of the people; the Holy Spirit showing this, the way of the holies has not yet been made manifest, the first tabernacle yet standing:
consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution.
consisting only in meats and drinks, and divers baptisms, ordinances of the flesh, abiding until the time of restitution. But Christ being a high priest of good things to come, through a greater and a more perfect tabernacle, not made with hands, that is, not of this world; read more. neither through the blood of goats and bullocks, but through his own blood, came once into the holies, having found eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God?
And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission.
For Christ did not come into the sanctuaries made with hands, the pattern of the true; but into heaven itself, now to be made manifest unto the face of God in our behalf: neither in order that he may frequently offer up himself, as the high priest goes into the holies once a year with the blood of another; read more. since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself. And inasmuch as it is appointed unto men once to die, and after this is the judgment: so also Christ, having once been offered up to bear away the sins of many, will appear the second time apart from sin unto salvation to those expecting him.
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it:
for it is impossible that the blood of bulls and goats should take away sins.
Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law; then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second;
then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second; by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every high priest indeed stands daily ministering, and frequently offering the same sacrifices, which are never able to take away sins: read more. and he, having offered up one sacrifice for sins, forever sat down on the right hand of God; finally waiting until his enemies may be made the foot-stool of his feet. For by one offering he has forever perfected the sanctified.
of how much more terrible punishment, do you think, the one having trodden under foot the Son of God, and counted the blood of the covenant, by which he was sanctified, common, and insulted the Spirit of grace; be counted worthy!
according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. Grace to you, and peace, be multiplied.
knowing that you have been redeemed from your depraved character transmitted from your ancestors, not by corruptible things, silver or gold, but by the precious blood of Christ, as a lamb without blemish and spotless:
For unto this you have been called: because Christ suffered for you, leaving you an example, that you may follow in his steps:
who himself has borne our sins in his own body on the wood, in order that we, being made free from sins, may live unto righteousness: by whose stripe you are healed.
Because Christ indeed once died for our sins, the just for the unjust, that he might bring us to God, indeed being put to death in the flesh, but quickened in spirit:
My little children, I write these things to you, in order that you may not sin. And if any one may sin, we have an Advocate with the Father, Jesus Christ the righteous:
and from Jesus Christ, who is the faithful witness, the firstbegotten of the dead, and the prince of the kings of the earth. To the one loving us with divine love, and having washed us from our sins in His own blood,
and from Jesus Christ, who is the faithful witness, the firstbegotten of the dead, and the prince of the kings of the earth. To the one loving us with divine love, and having washed us from our sins in His own blood,
saying, Write what you are seeing in a book, and send it to the seven churches; unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
And to the angel of the church in Laodicea write; The Amen, the faithful and true witness, the beginning of the creation of God, says these things;
And they sing a new song, saying, Thou art worthy to receive the book, and to open its seals: because thou wast slain, and didst with thy blood redeem unto God 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 being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life: but not only so, but even rejoicing in God through Jesus Christ our Lord, through whom we now received reconciliation.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone 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
And God commends his love to us, because, we being yet sinners, Christ died for us. How much more then, having now been justified by his blood, shall we be saved from wrath through him. read more. For if being enemies we are reconciled to God through the death of his Son; how much more, being reconciled, shall we be saved through his life:
and through him, to reconcile all things unto himself, having made peace through the blood of his cross: through him, whether things upon the earth, or things in the heavens.
in the body of his cross through death, to present you holy and blameless and unreprovable before him,
since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself.
so also Christ, having once been offered up to bear away the sins of many, will appear the second time apart from sin unto salvation to those expecting him.
by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
and he, having offered up one sacrifice for sins, forever sat down on the right hand of God;
knowing that you have been redeemed from your depraved character transmitted from your ancestors, not by corruptible things, silver or gold, but by the precious blood of Christ, as a lamb without blemish and spotless: