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.
See Verses Found in Dictionary
for God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have eternal life.
but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?"
being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
who has by his blood obtained for us the redemption, even the forgiveness of our sins, according to the riches of his grace,
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/mace'>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
See Verses Found in Dictionary
but I tell you, that whosoever looks on a woman with impure desires is already guilty of approving the fact.
but I tell you, that whosoever looks on a woman with impure desires is already guilty of approving the fact.
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
for the son of man himself is not come to receive the services of men, but to do them service, and to lay down his life a ransom for many.
for the son of man himself is not come to receive the services of men, but to do them service, and to lay down his life a ransom for many.
The next day John saw Jesus coming to him, and said, "behold the lamb of God, who taketh away the sin of the world."
The next day John saw Jesus coming to him, and said, "behold the lamb of God, who taketh away the sin of the world."
(as the father and I are known to one another:) and I lay down my life for them.
(as the father and I are known to one another:) and I lay down my life for them.
be therefore upon your guard to secure your selves, and the whole flock over which the holy spirit has made you overseers, to feed the church of God, which he has purchased with his own blood.
be therefore upon your guard to secure your selves, and the whole flock over which the holy spirit has made you overseers, to feed the church of God, which he has purchased with his own blood.
for all having sinned, all have forfeited eternal glory:
for all having sinned, all have forfeited eternal glory:
I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus.
I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus.
" I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were:
" I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were:
who was delivered for our offences, and was raised again for our justification.
who was delivered for our offences, and was raised again for our justification.
and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
for the wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord.
for the wages of sin is death: but the gift of God is eternal life through Jesus Christ our Lord.
Sentence of death therefore shall not pass upon those christians who do not lead a vicious life.
Sentence of death therefore shall not pass upon those christians who do not lead a vicious life. for the christian dispensation of a spiritual life has set me free from the legal state of sin and death.
for the christian dispensation of a spiritual life has set me free from the legal state of sin and death. God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.
God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.
he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things?
he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things?
purge out the old leaven, that you may be a new mass, since you should be without leaven. for Christ our paschal lamb has been sacrificed for us.
purge out the old leaven, that you may be a new mass, since you should be without leaven. for Christ our paschal lamb has been sacrificed for us.
Now this is all owing to God, who hath reconciled us to himself by Jesus Christ, and hath made us the ministers of this reconciliation;
Now this is all owing to God, who hath reconciled us to himself by Jesus Christ, and hath made us the ministers of this reconciliation; for it is God that has reconciled the world to himself, by Jesus Christ, by not imputing their sins to them; and hath committed to us the gospel of reconciliation.
for it is God that has reconciled the world to himself, by Jesus Christ, by not imputing their sins to them; and hath committed to us the gospel of reconciliation.
You husband, love your spouse, even as Christ loved the church, and laid down his life for her:
You husband, love your spouse, even as Christ loved the church, and laid down his life for her:
for there is but one God, and but one mediator between God and men, the man Christ Jesus,
for there is but one God, and but one mediator between God and men, the man Christ Jesus, who gave himself for the redemption of all mankind: this is what was to be promulg'd in due time:
who gave himself for the redemption of all mankind: this is what was to be promulg'd in due time:
but Jesus, who was for a while inferior to the angels by his sufferings and death, we see was crown'd with glory and honour; when by the divine goodness, he had pass'd thro' death for every man.
but Jesus, who was for a while inferior to the angels by his sufferings and death, we see was crown'd with glory and honour; when by the divine goodness, he had pass'd thro' death for every man. For it was agreeable to his wisdom, for whom are all things, and by whom are all things, in bringing many sons unto glory, to consecrate the author of their salvation by his sufferings.
For it was agreeable to his wisdom, for whom are all things, and by whom are all things, in bringing many sons unto glory, to consecrate the author of their salvation by his sufferings. for both he that sanctifieth, and they who are sanctified, are all deriv'd from one: for which cause he is not asham'd to call them brethren, saying,
for both he that sanctifieth, and they who are sanctified, are all deriv'd from one: for which cause he is not asham'd to call them brethren, saying, "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee."
"I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." and again, "I will put my trust in him." and again, "behold, I, and the children which God hath given me.
and again, "I will put my trust in him." and again, "behold, I, and the children which God hath given me. Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil;
Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil; and deliver them who thro' fear of death were all their life-time in a state of slavery.
and deliver them who thro' fear of death were all their life-time in a state of slavery.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
This type subsists to the present time, both gifts and sacrifices being still offered, which cannot purify the mind of him that officiates
This type subsists to the present time, both gifts and sacrifices being still offered, which cannot purify the mind of him that officiates
nor with the blood of goats and calves, but with his own blood he enter'd once for all into the holy of holys, after having obtained for us an eternal redemption.
nor with the blood of goats and calves, but with his own blood he enter'd once for all into the holy of holys, after having obtained for us an eternal redemption. For if the blood of goats and of bulls, and the ashes of an heifer sprinkled on the unclean, can cleanse them from external impurities;
For if the blood of goats and of bulls, and the ashes of an heifer sprinkled on the unclean, can cleanse them from external impurities; how much more shall the blood of Christ, who through the holy spirit offered himself a spotless victim to God, purify our souls from deadly sins, to serve the living God?
how much more shall the blood of Christ, who through the holy spirit offered himself a spotless victim to God, purify our souls from deadly sins, to serve the living God?
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves.
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves. for then they would not have been repeated, because they who sacrificed being once purified, would not have been conscious of wanting any further atonement for their sins:
for then they would not have been repeated, because they who sacrificed being once purified, would not have been conscious of wanting any further atonement for their sins:
let us draw near with sincerity, in full assurance of faith, having our consciences purified from guilt, and our bodies washed with pure water.
let us draw near with sincerity, in full assurance of faith, having our consciences purified from guilt, and our bodies washed with pure water.
considering, that it was not by such perishable things as silver or gold, that you were releas'd from those vain rites and customs impos'd upon you by your fathers,
considering, that it was not by such perishable things as silver or gold, that you were releas'd from those vain rites and customs impos'd upon you by your fathers,
he is the the victim that has expiated our sins: and not ours only, but likewise the sins of the whole world.
he is the the victim that has expiated our sins: and not ours only, but likewise the sins of the whole world.
and from Jesus Christ, who is the faithful witness, the first-born of the dead, and the prince of the kings of the earth: unto him that loved us, and washed us from our sins by his own blood,
and from Jesus Christ, who is the faithful witness, the first-born of the dead, and the prince of the kings of the earth: unto him that loved us, and washed us from our sins by 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
See Verses Found in Dictionary
and she shall be deliver'd of a son, to whom you shall give the name Jesus: for he shall save his people from their sins.
Jesus answer'd them, can the bride-men mourn, while the bridegroom is with them? the day indeed will come, when the bridegroom shall be taken from them, and then will be the time to fast.
from that time began Jesus to let his disciples know that he should go to Jerusalem, there suffer many indignities from the senators, chief priests, and scribes, be put to death, and be raised again the third day.
Some time after, while they were in Galilee, Jesus said to them, the son of man will be betrayed into the hands of men: they will kill him, but the third day he shall be raised again. at which they were exceeding sorry.
we are now going to Jerusalem, where the son of man will be betrayed to the chief priests, and to the Scribes, who will condemn him to die, and deliver him up to the Gentiles, to be insulted, scourged, and crucified: but the third day he shall rise again.
as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
While they were yet eating, Jesus took bread, and having given thanks, he brake it, and gave it to the disciples, saying, take, eat; this represents my body.
and Jesus came, and said to them, all power has been given me in heaven and in earth. go and instruct all nations, baptizing them in the name of the father, and of the son, and of the holy ghost: read more. teaching them to observe every thing which I have enjoin'd you: and be assured I shall be always with you to the end of the world.
it is true, said he, that Elias must come beforehand to establish every thing, and that it was predicted of him, as well as of the son of man, that he should suffer very much, and be treated with contempt.
When they were on the road to Jerusalem, Jesus led the way, and they followed behind full of apprehension and fear. then Jesus calling the twelve apostles to him again, acquainted them with what should befal him.
but he took with him Peter, James, and John. then he began to be in a great consternation and anguish of mind. and he said to them; my soul is exceeding sorrowful,
and at the ninth hour Jesus cry'd out with a loud voice, saying, ELOI, ELOI, LAMA SABACHTANI, that is, MY GOD, MY GOD, WHY HAST THOU FORSAKEN ME?
you shall be now pregnant, and be delivered of a son, whom you shall name JESUS. he shall be great, he shall be the son of the most high. the Lord God shall give him the throne of his father David. read more. he shall reign over the house of Jacob, and of his kingdom there shall be no end."
for the Lord Messiah your saviour is this day born, in the city of David:
and when the whole temptation was ended, the devil left him for a time.
who discours'd about the exit, he was to make at Jerusalem;
Now the time of his assumption drawing nigh, he was fix'd in his resolution to go to Jerusalem:
the baptism, which I am to undergo, how do I long till it be accomplished?
for take notice, that scripture, "and he was number'd among the transgressors," is yet to be accomplished in my person: and all that relates to me is going to be consummated.
for take notice, that scripture, "and he was number'd among the transgressors," is yet to be accomplished in my person: and all that relates to me is going to be consummated.
thus it is written, and thus it behov'd Christ to suffer, and to rise from the dead the third day:
thus it is written, and thus it behov'd Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preach'd in his name, among all nations, beginning at Jerusalem.
all things were made by him; and without him was not any thing made. the Life was produc'd in him, and the Life was the Light of men.
the Life was produc'd in him, and the Life was the Light of men.
he was not that Light, but was sent to testify of that light. HE was the true Light who came into the world, to enlighten every man. read more. he was in the world, even the world that had been made by him, but the world knew him not. he came unto his own, and his own received him not. but to as many as received him, and believed on him, he granted the privilege of being the sons of God. a birth which they had not from circumcision, nor from the constitution of the body, nor the institution of man, but from God. The Logos became incarnate, and had his tabernacle among us, being full of grace and truth; and we contemplated his glory, such glory as the Monogenes derived from the father.
The next day John saw Jesus coming to him, and said, "behold the lamb of God, who taketh away the sin of the world."
and seeing Jesus as he walked, he said, "behold the lamb of God."
but as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up:
Jesus answer'd, I assure you, Moses did not give you the celestial bread; but my father gives you the true celestial bread.
Jesus answered them, though I give testimony of my self, yet my testimony is valid: for I know whence I came, and whither I go; but you do not know whence I came, nor whither I go.
I am the true pastor: the true pastor exposes his life for the sheep.
(as the father and I are known to one another:) and I lay down my life for them.
therefore doth my father love me, because I lay down my life, but I shall reassume it. no man can take it from me, but I voluntarily lay it down: I have power to lay it down, and I have power to take it again. this is the order I have received from my father.
"Now is my soul troubled; what! shall I say, father, save me from this concern? but for this cause am I come, even for this very concern.
then said Jesus to them again, "peace be with you: as my father hath sent me, even so send I you." and when he had said this, he breathed on them, and said to them, "receive ye the holy spirit. read more. whose soever sins ye remit, they are remitted unto them; and whose soever sins ye leave unpardoned, they are lest unpardoned."
'tis this Jesus whom God hath raised up, of which we all are witnesses. therefore being by the right hand of God exalted, and having received of the father the promise of the holy spirit, he has diffused that spirit, the effects of which ye now see and hear.
with relation to his son Jesus Christ our Lord, who was of the lineage of David as to his body, but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead:
There it is that divine justification is revealed to be wholly by faith: as it is written, " the just shall live by faith."
"how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin.
Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God.
Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God. for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. read more. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law:
but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction:
that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory:
for all having sinned, all have forfeited eternal glory: being justified by his unmerited favour through the redemption that is by Jesus Christ:
being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus. read more. what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith. for we conclude, that a man is justified by faith, without observing the legal rites. is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too; since it is one God, who will justify both the Jews and the Gentiles, through faith. do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.
but herein hath God displayed his love towards us, in that Christ died for us, even while we were yet sinners.
but herein hath God displayed his love towards us, in that Christ died for us, even while we were yet sinners. much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come.
much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come. for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.
for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.
for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation. Wherefore, as by one man sin entered into the world, so death by this sin; and thereby death passed upon all men, who all by his means became mortal.
for as by one man's disobedience many receiv'd the punishment of sinners, so by the obedience of one shall many receive the reward of the righteous.
Do we then conclude thus, let us continue in sin, that the divine favour may be more fully display'd?
considering this, that our vicious passions were crucified with him, that the body of sin being destroyed, we might not any longer be vassals to sin.
Let not sin therefore reign in your mortal body, by making you slaves to the lusts thereof. neither yield your members as instruments to iniquity: but yield yourselves unto God, as being alive after having been dead; and your members as instruments of righteousness. read more. for then sin shall have no dominion over you: because you are not under the legal, but under the gospel dispensation.
Sentence of death therefore shall not pass upon those christians who do not lead a vicious life. for the christian dispensation of a spiritual life has set me free from the legal state of sin and death. read more. God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.
and not only they, but even those who have the first fruits of the spirit, even we our selves do inwardly groan for the fruit of our adoption, by the deliverance of our body from corruption.
he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things?
he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things?
he that spared not his own son, but delivered him up for us all, will he not with him likewise freely give us all things? who shall plead against God's elect? shall God who justifieth them? read more. who shall condemn them? shall Christ that died, yea rather, that is risen again, who is even at the right hand of God, and makes intercession for us?
who shall condemn them? shall Christ that died, yea rather, that is risen again, who is even at the right hand of God, and makes intercession for us?
for you are bought with a price: therefore glorify God in your body.
For I received it from the Lord, and I inform'd you of it: that the Lord Jesus, the night in which he was betrayed, took bread:
I acquainted you chiefly with what I received myself, that Christ died for our sins, as the scriptures foretold: that he was buried, and rose again the third day, as the scriptures foretold:
for since by man came death, by man the resurrection of the dead will likewise come. for as by Adam all die, even so by Christ shall all be restored to life.
and so it is written, the first man Adam was made an animating soul, the last Adam was made a vivifying spirit. but the spiritual body was not first, but the animal; and afterwards the spiritual. read more. the first man was formed from the dust of the earth: the second man was from heaven.
for he hath made him who knew no sin to be a sin-offering for us, that we might be justified by God thro' him.
that he might deliver us from the vices of this present age, according to the will of God, even our father: to
that he might deliver us from the vices of this present age, according to the will of God, even our father: to
yet knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in him, and not by the works of the law, by which there is no justification.
I am crucified with Christ, it is not I that now live, but Christ that liveth in me; the life I have in this body I live by faith in the son of God, who loved me, and gave himself for me.
Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.")
God sent forth his own son born of a woman, and subject to the law, to redeem those,
God sent forth his own son born of a woman, and subject to the law, to redeem those,
God sent forth his own son born of a woman, and subject to the law, to redeem those, who were under the law, that we might receive the adoption of sons.
but far be it from me that I should glory, save in the cross of our Lord Jesus Christ, by which the world is as contemptible to me, as I am to the world.
but far be it from me that I should glory, save in the cross of our Lord Jesus Christ, by which the world is as contemptible to me, as I am to the world.
who has by his blood obtained for us the redemption, even the forgiveness of our sins, according to the riches of his grace,
and how exceedingly great that power is, which he has employ'd upon us who believe, a power corresponding to that energy of his mighty strength;
in which you formerly liv'd, influenc'd by the customs of this world, and by the prince of the aerial powers, the spirits that now actuate the incredulous: of which number we all have formerly been, leading our dissolute lives in gratifying the desires of our sensual imaginations: and were indeed obnoxious to the divine displeasure, as other. Gentiles were:
but now you who were formerly at a distance, are brought near by the death of Christ Jesus. for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition read more. (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh.
being built upon the foundation laid by the apostles and prophets, whereof Jesus Christ himself is the main stone of the angle:
Be ye therefore imitators of God, as his dear children; live together in love, for Christ loved us, and for us gave himself an offering and a sacrifice acceptable to God.
for Christ loved us, and for us gave himself an offering and a sacrifice acceptable to God.
for our conflict is not barely with men, but with principalities, with potentates, with the princes of darkness, with wicked aereal spirits.
by assuming the form of a servant: being made in the likeness of men, and his whole exterior showing nothing more than a meer man, he abased himself, and carried his submission so far as to die, even the death of the cross.
and his whole exterior showing nothing more than a meer man, he abased himself, and carried his submission so far as to die, even the death of the cross.
It is by him, that we have obtain'd the redemption, even the remission of our sins: he is the image of the invisible God, the first-born of the whole creation. read more. for by him were all things created, that are in heaven, and that are on earth, both visible and invisible, the thrones, and the sovereigntys, the principalitys, and the powers: all were created by him, and for him: he is before all things, and by him all things consist. he himself is the head of the church, which is his body. he is the prince, the first-born from the dead, that in all things he might be chief. for it seemed good to the father to inhabit the whole body of the church by Christ: and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth.
and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth.
and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth. You then that formerly were alienated from God, and were enemies by your imaginations and wicked practices, even you has Jesus Christ now reconciled to the body of his church, read more. through his own death, to present you holy, and unblameable, and unreproveable in his own sight:
the mystery of piety is the pillar and basts of truth; and certainly most extraordinary. God has appear'd in the flesh, been justified by the spirit, seen by angels, proclaim'd to the Gentiles, believ'd by the world, and assum'd into glory.
to love their children, to be discreet, chaste, good oeconimists, beneficent, submissive to their husbands, that the word of God may not be blasphemed. the young men likewise exhort to be modest.
gravity; let your doctrine be sound and inoffensive, that your opponents may be ashamed, and have nothing that is ill to say of us.
who gave himself for us, to redeem us from all iniquity, and qualify us to be his peculiar people, passionately affected to virtue.
who gave himself for us, to redeem us from all iniquity, and qualify us to be his peculiar people, passionately affected to virtue.
whom he hath constituted heir of all things, by whom also be made the world.
whom he hath constituted heir of all things, by whom also be made the world. who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens.
who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens.
who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens.
Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil;
Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil; and deliver them who thro' fear of death were all their life-time in a state of slavery.
and deliver them who thro' fear of death were all their life-time in a state of slavery. for he is not the deliverer of angels; but the deliverer of Abraham's posterity. read more. whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people. for having himself stood the test of sufferings, he is capable of being moved to relieve those who undergo such tryals.
for if Joshuah had given them rest, David would not afterwards have mentioned another day. which shows that the people of God have a sabbath still to come.
who is passed into the heavens, Jesus the son of God, let us hold fast our profession. for we have not an high priest who is incapable of compassionating our miseries; since he was exposed to the same trials as we are, sin only excepted. let
not an high priest who is incapable of compassionating our miseries; since he was exposed to the same trials as we are, sin only excepted. let us therefore approach with confidence to the throne of grace, that we may obtain the seasonable assistance of divine mercy and favour.
and indeed we wanted an high priest of such a character, one that is holy, innocent, undefiled, one that is separated from sinful men, and exalted above the heavens; one who was under no necessity,
the high priest only enter'd, and that but once every year, when he carried the blood, which he offered for himself, and for the errors of the people. the holy spirit showing thereby, that the way to the holy of holys, was not yet open, while the first tabernacle was standing.
only in matters relating to meats and drinks, and divers baptisms, meer external rites which were to subsist only till the time of reformation.
only in matters relating to meats and drinks, and divers baptisms, meer external rites which were to subsist only till the time of reformation. but Christ, the high priest of a better dispensation that was to come, having appeared, is enter'd into the holy of holys by a nobler and more perfect tabernacle, not the effect of human art, but of a higher nature; read more. nor with the blood of goats and calves, but with his own blood he enter'd once for all into the holy of holys, after having obtained for us an eternal redemption. For if the blood of goats and of bulls, and the ashes of an heifer sprinkled on the unclean, can cleanse them from external impurities; how much more shall the blood of Christ, who through the holy spirit offered himself a spotless victim to God, purify our souls from deadly sins, to serve the living God?
and indeed according to the law almost every thing is purified with blood, without the effusion of which, there is no remission of sins.
for Christ is not entred into a sanctuary made by human art, such as is only representative of the true one, but into heaven itself, to appear from henceforth in the presence of God on our behalf: nor to make a frequent offering of himself, as the high priest every year enters into the holy of holies with other blood than his own. read more. for then must he have suffered several times since the beginning of the world, when in the consummation of the ages, he has appeared once for all to expiate sin by offering himself as a sacrifice. as then it is appointed that men should die but once, after which the judgment ensues; so Christ being once offered up to take away the sins of many; he shall appear the second time, without making any further expiation to save those who expect him.
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves.
And indeed it is not possible that the blood of bulls and of goats, should take away the guilt of sin.
after having said, "victims, oblations, holocausts, and sacrifice for sin, thou wouldst not, neither hadst pleasure therein," tho' they are all prescrib'd by the law; he immediately adds, "lo, I come to do thy WILL, O God." he abolishes the first to establish the second:
he immediately adds, "lo, I come to do thy WILL, O God." he abolishes the first to establish the second: in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body.
in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body.
in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body.
in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body. While the high priest in his daily administrations frequently repeated the same sacrifices which could by no means expiate sin; read more. Christ, after he had offered one sacrifice for sin, sat down on the right hand of God for ever: expecting the only event still remaining, the entire subjection of his enemies. for by one single oblation he has purified for ever those that are sanctified.
don't you think then that he deserves a much greater punishment, who hath despised the son of God, and counted the blood of the covenant wherewith be was sanctified, to have been justly shed, thereby offering an indignity to the spirit of grace?
to sanctify them by his spirit, that by their obedience they might be sprinkled with the blood of Jesus Christ. may the divine savour make you continually prosper.
considering, that it was not by such perishable things as silver or gold, that you were releas'd from those vain rites and customs impos'd upon you by your fathers, but by the precious blood of Christ, who is the lamb without spot, and without blemish:
this will conciliate the divine favour. and this is the condition of your vocation, since Christ himself has suffer'd for us,
he himself cancel'd our sins by the crucifixion of his body, that we being set free from sin, might live in the service of virtue. it is by his bruises that you were healed:
for Jesus Christ himself has already suffer'd for our sins, the innocent for the guilty, to bring us to God: who, tho' he died with respect to his body, was rais'd to life by that spirit,
My dear children, these things I write unto you, that ye may avoid sin. but if any man has failed, we have an advocate with the father, Jesus Christ the just.
and from Jesus Christ, who is the faithful witness, the first-born of the dead, and the prince of the kings of the earth: unto him that loved us, and washed us from our sins by his own blood,
and from Jesus Christ, who is the faithful witness, the first-born of the dead, and the prince of the kings of the earth: unto him that loved us, and washed us from our sins by his own blood,
saying, "I am Alpha and Omega, the first and the last: and, what you shall see, write in a book, and send it to the seven churches which are in Asia; to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea."
And unto the angel of the church of the Laodiceans, write, "these things saith the AMEN, the faithful and true witness, the beginning of the creation of God;
and they sung a new song, saying, "thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every tribe, and language, and people, and nation;
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating 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 herein hath God displayed his love towards us, in that Christ died for us, even while we were yet sinners. much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come. read more. for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.
and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth.
through his own death, to present you holy, and unblameable, and unreproveable in his own sight:
for then must he have suffered several times since the beginning of the world, when in the consummation of the ages, he has appeared once for all to expiate sin by offering himself as a sacrifice.
so Christ being once offered up to take away the sins of many; he shall appear the second time, without making any further expiation to save those who expect him.
in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body.
Christ, after he had offered one sacrifice for sin, sat down on the right hand of God for ever:
considering, that it was not by such perishable things as silver or gold, that you were releas'd from those vain rites and customs impos'd upon you by your fathers, but by the precious blood of Christ, who is the lamb without spot, and without blemish: