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 whoever trusts in him should not perish, but have eternal life.
But if our unrighteousness thus brings out God's righteousness, what shall we say? Is God unrighteous?? speak after the manner of men??hen he inflicts his anger on us?
but they are now being justified by his free grace through the deliverance that is in Christ Jesus. For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
It is in him we have deliverance, the forgiveness of our trespasses, through his blood;
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/mnt'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I say to you that whoever looks with lust at a woman has already committed adultery with her in his heart.
But I say to you that whoever looks with lust at a woman has already committed adultery with her in his heart.
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
and justly, for even the Son of man came not to be served, but to serve, and to give his life, a ransom for many."
and justly, for even the Son of man came not to be served, but to serve, and to give his life, a ransom for many."
The next day he saw Jesus coming toward him, and said: "Behold, that is God's Lamb, who takes and bears away the sin of the world.
The next day he saw Jesus coming toward him, and said: "Behold, that is God's Lamb, who takes and bears away the sin of the world.
just as the Father knows me, I know the Father, and I lay down my life for the sheep.
just as the Father knows me, I know the Father, and I lay down my life for the sheep.
Take heed to yourselves and to all the flock of which the Holy Spirit has appointed you overseers, and be shepherds of the church of God which he has purchased with his own blood.
Take heed to yourselves and to all the flock of which the Holy Spirit has appointed you overseers, and be shepherds of the church of God which he has purchased with his own blood.
since all have sinned and lack the glory which comes from God;
since all have sinned and lack the glory which comes from God;
I say, at this present time; that he himself might be just, and yet the justifier of him who has faith in Jesus.
I say, at this present time; that he himself might be just, and yet the justifier of him who has faith in Jesus.
as it is written, I have made you a father of many nations.
as it is written, I have made you a father of many nations.
who was betrayed to death for our transgressions, and raised again to life for our justification.
who was betrayed to death for our transgressions, and raised again to life for our justification.
And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
FOR THE POOR WAGES OF SIN IS DEATH, BUT THE FREE GIFT OF GOD IS ETERNAL LIFE IN CHRIST JESUS, OUR MASTER.
FOR THE POOR WAGES OF SIN IS DEATH, BUT THE FREE GIFT OF GOD IS ETERNAL LIFE IN CHRIST JESUS, OUR MASTER.
Thus there is now no condemnation to those who are in Christ Jesus;
Thus there is now no condemnation to those who are in Christ Jesus; for the law of the spirit of life in Christ Jesus has set me free from the law of sin and of death.
for the law of the spirit of life in Christ Jesus has set me free from the law of sin and of death. For God has done what the Law could not do, weakened as it was by flesh. By sending his own Son in the likeness of sinful flesh, and on account of sin, he condemned sin in the flesh;
For God has done what the Law could not do, weakened as it was by flesh. By sending his own Son in the likeness of sinful flesh, and on account of sin, he condemned sin in the flesh;
He that spared not his own Son, But freely delivered him up for us all, How shall he not with him also freely give us all things?
He that spared not his own Son, But freely delivered him up for us all, How shall he not with him also freely give us all things?
Then get rid of the old leaven, so that you may be like a new lump, as you are now unleavened. For our Paschal Lamb has already been sacrificed, Christ himself.
Then get rid of the old leaven, so that you may be like a new lump, as you are now unleavened. For our Paschal Lamb has already been sacrificed, Christ himself.
And all this is from God, who through Christ reconciled me to himself, and gave me the ministry of reconciliation;
And all this is from God, who through Christ reconciled me to himself, and gave me the ministry of reconciliation; how that God was in Christ reconciling a world to himself, not reckoning to men their trespasses; and that to me he has entrusted the message of that reconciliation.
how that God was in Christ reconciling a world to himself, not reckoning to men their trespasses; and that to me he has entrusted the message of that reconciliation.
Husbands, love your wives, just as Christ loved the church and gave himself for her,
Husbands, love your wives, just as Christ loved the church and gave himself for her,
For God is one; and one is mediator between God and man, the Man Christ Jesus,
For God is one; and one is mediator between God and man, the Man Christ Jesus, who gave himself as a ransom in behalf of all, to be attested in due time.
who gave himself as a ransom in behalf of all, to be attested in due time.
What we do see is Jesus, who was made for a time a little lower than the angels, now crowned with glory and honor, because of the suffering of death, in order that through God's grace he might taste death for every man.
What we do see is Jesus, who was made for a time a little lower than the angels, now crowned with glory and honor, because of the suffering of death, in order that through God's grace he might taste death for every man. For it befitted him, for whom and through whom all things exist, in bringing many sons to glory, to make the Pioneer of their salvation perfect through sufferings.
For it befitted him, for whom and through whom all things exist, in bringing many sons to glory, to make the Pioneer of their salvation perfect through sufferings. For both he who sanctifies and those whom he is sanctifying are all from One; for which reason he is not ashamed to call them brothers, saying.
For both he who sanctifies and those whom he is sanctifying are all from One; for which reason he is not ashamed to call them brothers, saying. I will proclaim thy name to my brothers; In the midst of the Church I will hymn thy praises.
I will proclaim thy name to my brothers; In the midst of the Church I will hymn thy praises. And again, I myself will put my trust in God. And again, Lo, I and the children God has given me.
And again, I myself will put my trust in God. And again, Lo, I and the children God has given me. Therefore, since the children are sharers in flesh and blood, he also similarly partook of the same, in order that through death he might render powerless him that had the power of death, that is, the devil;
Therefore, since the children are sharers in flesh and blood, he also similarly partook of the same, in order that through death he might render powerless him that had the power of death, that is, the devil; And might deliver those who through fear of death had been subject to life-long bondage.
And might deliver those who through fear of death had been subject to life-long bondage.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper;
This is a parable, for the present time, according to which gifts and sacrifices are offered that are not able, as far as conscience is concerned, to perfect the worshiper;
not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption.
not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh,
For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh, how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near.
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near. Otherwise would they not have ceased to be offered? Because the worshippers having been once cleansed, would have had no more consciousness of sin.
Otherwise would they not have ceased to be offered? Because the worshippers having been once cleansed, would have had no more consciousness of sin.
let us draw near with a true heart, in full assurance of faith, our hearts sprinkled from and evil conscience, and our bodies bathed in pure water.
let us draw near with a true heart, in full assurance of faith, our hearts sprinkled from and evil conscience, and our bodies bathed in pure water.
For you well know that not with perishable things, with silver or gold, were you redeemed from the emptiness of your manner of life, received by tradition from your ancestors;
For you well know that not with perishable things, with silver or gold, were you redeemed from the emptiness of your manner of life, received by tradition from your ancestors;
And he is the propitiation for our sins, and not for ours only, but also for those of the whole world.
And he is the propitiation for our sins, and not for ours only, but also for those of the whole world.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the Ruler of the kings of the earth. To Him who loves us and has loosed us from our sins in his own blood;
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the Ruler of the kings of the earth. To Him who loves us and has loosed 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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"Joseph, son of David, do not be afraid to take Mary your wife home, for what is begotten in her is by the Holy Spirit; and she will bear a son, and you are to call him Jesus, for he will save his people from their sins."
"Can the friends fast at a wedding-feast," said Jesus, "so long as the bridegroom is with them? But the days will come when the bridegroom has been taken from them, and then they will fast.
After this Jesus the Christ began to show his disciples how he must go to Jerusalem, and suffer many things at the hands of the elders and chief priests and Scribes, and be put to death, and on the third day be raised again.
As they continued going from place to place 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, but on the third day he will rise again." And they were greatly grieved.
"Look! We are on the way up to Jerusalem, and the Son of man will be betrayed to the chief priests and the scribes. They will condemn him to death, "and hand him over to the Gentiles to be mocked and scourged and crucified; and on the third day he will rise from the grave."
"just as the Son of man came not to be ministered unto, but to minister, and to give his life as a ransom for many."
And as they were eating, Jesus took bread and, when he had blessed it, he broke it and gave to his disciples, saying, "Take, eat, this is my body."
And Jesus came forward to them and spoke to them, saying. "All authority has been given to me in heaven and on earth. Go, therefore, and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; read more. teaching them to observe every command which I have given you. and lo! I am with you alway, even unto the end of the world."
"Elijah does indeed first come," he said, "and restores all things, But how is it written about the Son of Man, that he will endure great suffering, and be rejected?
They were still on the road going up to Jerusalem, and Jesus led the way; and they were amazed, and some, although they followed, were afraid. Then once more he took the Twelve, and began to tell them what was about to befall him.
Then he took Peter and James and John with him, and began to be full of terror and distress;
At three o'clock Jesus cried in a loud voice, "Eloi, Eloi, lama sabachthani?" which means, "My God, my God, why hast thou forsaken me?"
"And behold, you shall conceive in your womb and bear a son; and you shall call his name Jesus. "He shall be great, and shall be called the Son of the Most High. "And the Lord God will give him the throne of his forefather David, read more. "and he shall reign over the House of Jacob forever; and of his kingdom there shall be no end."
"For unto you born this day in there is born in David's town a Saviour, who is the Anointed Lord.
So, after exhausting on him every kind of temptation, the devil left him for a time.
These appeared in glory and talked about his departure which he was about to accomplish at Jerusalem.
When now when the time drew near for him to be received up, he stedfastly set his face to go to Jerusalem,
"Would it were already kindled! But I have a baptism to be baptized with, and how am I straitened till it is accomplished!
"For I say to you that this word of Scripture must find it's fulfilment in me. "And he was numbered among the transgressors, For that which concerns me has its accomplishment."
"For I say to you that this word of Scripture must find it's fulfilment in me. "And he was numbered among the transgressors, For that which concerns me has its accomplishment."
and he said: "Thus it is written that the Christ should suffer and rise again from the dead, the third day;
and he said: "Thus it is written that the Christ should suffer and rise again from the dead, the third day; "and that repentance unto remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.
All things came into being through him, and apart from him nothing that exists came into being. In him was life, and the life was the light of men.
In him was life, and the life was the light of men.
He was not the Light; it was to bear testimony concerning the Light that he came into being. The true Light, which enlightens every man, was then coming into the world. read more. He was in the world, and through him the world came into being, yet the world knew him not. He came to his own creation, and his own folk welcomed him not. But to all who receive him, to them he has given the right to become children of God, even to those who trust in his name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word became flesh and tented with us. And we gazed on his glory??lory as of the Father's only Son??ull of grace and truth.
The next day he saw Jesus coming toward him, and said: "Behold, that is God's Lamb, who takes and bears away the sin of the world.
After gazing intently on Jesus as he walked about, he said, "Look! that is the Lamb of God!"
And just as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up,
"In solemn truth I tell you," said Jesus in reply, "Moses did not give you the bread out of heaven, but my Father does give you the true bread out of heaven;
In reply Jesus said to them. "Even if I do bear testimony to concerning myself, my testimony is true, because I know where I have come from and where I am going. But you do not know where I have come from, or where I am going.
"I am the good shepherd. The good shepherd lays down his very life for the sheep.
just as the Father knows me, I know the Father, and I lay down my life for the sheep.
"The Father loves me for this, because I am laying down my life that I may take it again. "No man is taking it away from me. I am laying it down on my own accord. I have authority to lay it down, and I have authority to take it again. I received this commandment from my Father."
Now is my soul disquieted. What shall I say? 'Father, save me from this hour'? Nay, for this very cause I am come to this hour.
Then Jesus said to them again. "Peace to you. As my Father has sent me forth, I also now am sending you." When he had said this he breathed upon them and said: read more. "Receive the Holy Spirit. If you remit any one's sins, they are remitted; if you retain them they are retained."
This Jesus God has raised up, of this we are all witnesses. Since he is by the mighty hand of God exalted, and has received from his Father the promise of the Holy Spirit, he has poured forth this which you now see and hear.
this gospel is concerning his Son, Jesus Christ our Lord, who was born of David's posterity in respect of his bodily nature, but was by his resurrection from the dead instated as Son of God, with power, in respect of his spirit of holiness.
FOR IN IT IS BEING REVEALED A RIGHTEOUSNESS WHICH PROCEEDS FROM GOD, FROM FAITH UNTO FAITH; AS IT IS WRITTEN.
What then? Are we Jews in a better position? Not at all, for I have already charged all, both Jews and Gentiles, with being under sin.
Now we know that whatever the Law says, it speaks to those who are under the Law; so that every mouth may be shut, and all the world may be brought under the judgment of God.
Now we know that whatever the Law says, it speaks to those who are under the Law; so that every mouth may be shut, and all the world may be brought under the judgment of God. For no man will be justified in God's sight by works of the Law; for through the Law comes the consciousness of sin. read more. But now, quite apart from any law, a righteousness coming from God has been fully brought to light, continually witnessed to by the Law and the Prophets.
But now, quite apart from any law, a righteousness coming from God has been fully brought to light, continually witnessed to by the Law and the Prophets. I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile,
I mean a righteousness coming from God through faith in Jesus Christ, for all who believe. For there is no distinction between Jew and Gentile, since all have sinned and lack the glory which comes from God;
since all have sinned and lack the glory which comes from God; but they are now being justified by his free grace through the deliverance that is in Christ Jesus.
but they are now being justified by his free grace through the deliverance that is in Christ Jesus. For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness,
For God openly set him forth for himself as an offering of atonement through faith, by means of his blood, in order to show forth his righteousness??ince in his forbearance he had passed over the sins previously committed??o show forth his righteousness, I say, at this present time; that he himself might be just, and yet the justifier of him who has faith in Jesus. read more. Then what becomes of boasting? It is shut out. What sort of law forbids it? A law of works? No, but a law of faith. For I conclude that a man is justified by faith, altogether apart from the deeds of the Law. Is God then the God of the Jews alone, and not of the Gentiles also? He is God of the Gentiles also, since there is one God who will justify the circumcised through faith, and by their faith will he justify the uncircumcised. Do we then render law invalid through faith? Certainly not; on the contrary we make it stand.
But God gives proof of his love to us by the fact that while we were still sinners, Christ died for us.
But God gives proof of his love to us by the fact that while we were still sinners, Christ died for us. By how much more, then, being now justified in his blood, shall we be saved through him from the wrath of God.
By how much more, then, being now justified in his blood, shall we be saved through him from the wrath of God. For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life.
For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life.
For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life. And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation. Thus, then, sin came into the world through one man, and through sin came death and so death spread to all men, because all had sinned.
For just as through the disobedience of one man the rest were made sinners; even so by the obedience of One shall all the rest be made righteous.
What then shall we say? Shall we continue to abound in sin, in order that grace may come to abound?
For this we know, that our old self was crucified with Christ, in order that the slave of sin might be destroyed; so that we should no longer be in slavery to sin??7 for he who is dead is set free from sin.
Therefore let not sin rule as king in your mortal body, compelling you to obey its lusts. Do not continue to present any part of your body to sin to be used as a weapon of unrighteousness. On the contrary, be presenting yourselves to God, as alive from the dead, and the various parts of your bodies to be used as weapons of righteousness. read more. For sin shall not lord it over you; for you are not under the rule of law, but under the rule of grace.
Thus there is now no condemnation to those who are in Christ Jesus; for the law of the spirit of life in Christ Jesus has set me free from the law of sin and of death. read more. For God has done what the Law could not do, weakened as it was by flesh. By sending his own Son in the likeness of sinful flesh, and on account of sin, he condemned sin in the flesh;
And not only that, we ourselves, although we are grasping the first-fruits of the Spirit, even we ourselves are inwardly groaning, while we are waiting for adoption, the redemption of our body.
He that spared not his own Son, But freely delivered him up for us all, How shall he not with him also freely give us all things?
He that spared not his own Son, But freely delivered him up for us all, How shall he not with him also freely give us all things?
He that spared not his own Son, But freely delivered him up for us all, How shall he not with him also freely give us all things? Who shall accuse God's elect? God acquits them; read more. Who is there to condemn them? Will Christ who died? Yes, and who rose from the dead, The Christ who is also at the right hand of God, And is interceding for us?
Who is there to condemn them? Will Christ who died? Yes, and who rose from the dead, The Christ who is also at the right hand of God, And is interceding for us?
You are not your own; for you have been bought with a price, therefore glorify God in your bodies.
For I passed on to you the account, which I myself received from the Lord; how the Lord Jesus, on the very night he was betrayed, took bread,
For the very first thing I taught you was that I had myself been taught, that Christ died for our sins according to the Scripture, that he was buried, and that he was raised the third day, according to the Scriptures,
For since by man came to death, by man came also the resurrection from the dead. For just as in Adam all die, so also in Christ all will be made alive.
Thus it is written. The first man, Adam, became a living being, the last Adam, a life-giving Spirit. Now it is not the spiritual which is first, but the animal, and then the spiritual. read more. The first man is of the earth, earthly; the second Man is of heaven.
Him who knew no sin, in our behalf he has made to be sin; so that in him we might become the righteousness of God.
who gave himself for our sins, that he might deliver us from this present evil age in accordance with the will of our God and Father,
who gave himself for our sins, that he might deliver us from this present evil age in accordance with the will of our God and Father,
"yet because we know that no man is justified by the works of the Law, but by the faith of Jesus Christ, we ourselves also have put our faith in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for "By the works of the Law shall no flesh be justified."
I have been crucified with Christ, so it is no longer I who am living, but it is Christ who is living in me; and the life I am now living in the flesh, I am living in faith of the Son of God who loved me and gave himself up for me.
Christ has redeemed us from the curse of the Law by becoming a curse for us (for it is written, Cursed is every one who is hanged upon a tree),
But when the fulness of time was come God sent forth his Son, born of a woman, born under law,
But when the fulness of time was come God sent forth his Son, born of a woman, born under law,
But when the fulness of time was come God sent forth his Son, born of a woman, born under law, to redeem from captivity those under law, in order that we might receive our sonship.
God forbid that I should glory in anything except in the cross of our Lord Jesus Christ, upon which the world has been crucified to me and I have been crucified to the world.
God forbid that I should glory in anything except in the cross of our Lord Jesus Christ, upon which the world has been crucified to me and I have been crucified to the world.
It is in him we have deliverance, the forgiveness of our trespasses, through his blood;
and what the surpassing greatness of his might in us who believe, as seen in the energy of that resistless might
in which you passed your lives after the way of this world, under the sway of the Prince of the Powers of the Air, the spirit who is now working among the sons of disobedience. And among them we all once passed our lives, indulging the passions of our flesh, carrying out the dictates of our senses and temperament, and were by nature the children of wrath like all the rest.
But now in Christ Jesus you who once were far away have been brought near in the blood of Christ. For he is our Peace, who has made the two of us Jew and Gentile one, and has broken down the party-wall of partition between us. read more. In his own body he abolished the cause of our enmity, the law of commandments contained in ordinances, in order to make the two into one new man in himself, so making peace. Thus he reconciled us both in one body to God by his cross, on which he slew our enmity. So he came preaching "Peace" to you Gentiles who were afar off, and "Peace" to us Jews who were near;
You are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone.
Learn then to imitate God as his beloved children, and to lead lives of love, just as Christ also loved you and gave himself up for you, an offering and sacrifice unto God, for you, an offering and sacrifice unto God, for "an odor of sweetness."
and to lead lives of love, just as Christ also loved you and gave himself up for you, an offering and sacrifice unto God, for you, an offering and sacrifice unto God, for "an odor of sweetness."
For our wrestling is not against flesh and blood, but against the despotisms, the empires, the rulers of this present darkness, the spirit-hosts of evil in the heavenly realm.
but emptied himself of his glory by taking the form of a slave, when he was born in the likeness of men. More than this, after he had shone himself in human form, he humbled himself in his obedience even to death; yes, and to death on a cross.
More than this, after he had shone himself in human form, he humbled himself in his obedience even to death; yes, and to death on a cross.
in whom we have redemption, the forgiveness of our sins. He is a visible image of the invisible God, the firstborn of all creation; read more. for in him was the universe created, things in heaven and on earth, the seen and the unseen, thrones, or dominions, or principalities, or powers; by him and for him all have been created; and HE IS before all, and in him all things subsist. He is the head of his Body, the Church. He is the beginning, the firstborn from the dead, in order that in all things he may become preeminent. For in him all the divine fulness chose to dwell; and by him it chose to reconcile all things alike on earth or in heaven to himself; making peace by him, through the blood of his cross.
and by him it chose to reconcile all things alike on earth or in heaven to himself; making peace by him, through the blood of his cross.
and by him it chose to reconcile all things alike on earth or in heaven to himself; making peace by him, through the blood of his cross. And you, alienated as you once were, hostile at heart in your evil deeds, read more. he has now in his human body reconciled to God by his death, in order that he may bring you into his presence, holy and unblemished and irreproachable.
Yes! without contradiction, great is the mystery of godliness!
to be sober-minded, chaste, workers at home, kind and submissive to their husbands, in order that God's message be not maligned. The younger men exhort to be sober-minded; in every respect showing yourself an example of good works.
Let the instruction that you give be sound and above reproach, so that our opponents may be ashamed because they find no evil things to say about us.
He gave himself for us to redeem us from all iniquity, and to purify unto himself a people zealous of good works."
He gave himself for us to redeem us from all iniquity, and to purify unto himself a people zealous of good works."
has at the end of these days spoken to us in a Son whom he appointed heir of all things; through whom also he made the universe.
has at the end of these days spoken to us in a Son whom he appointed heir of all things; through whom also he made the universe. He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
He being an emanation of God's glory and stamp of his substance, and upholding the universe by the utterances of his power, after by himself making purification of our sins, has taken his seat on the right hand of the Majesty on High.
Therefore, since the children are sharers in flesh and blood, he also similarly partook of the same, in order that through death he might render powerless him that had the power of death, that is, the devil;
Therefore, since the children are sharers in flesh and blood, he also similarly partook of the same, in order that through death he might render powerless him that had the power of death, that is, the devil; And might deliver those who through fear of death had been subject to life-long bondage.
And might deliver those who through fear of death had been subject to life-long bondage. For assuredly it is not angels, nay, it is the offspring of Abraham, whom he is ever taking by the hand. read more. And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people. For inasmuch as he himself has suffered, being tempted, he is also able instantly to succor those who are tempted, he is also able instantly to succor those who are tempted.
For we needed just such a high priest, holy, innocent, undefiled, separated from sinners, and exalted above the heavens;
but into the inner tent the high priest only goes alone, once a year, and that not without blood, which he offers for himself and for the ignorances of the people. The Holy Spirit teaching by this that the way into the Holiest has not yet been disclosed while the first tent is still standing.
since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation.
since they consist only in meats and drinks and various ablutions, carnal ordinances, imposed until the time of reformation. But when Christ came, a High Priest of good things to come, he passed through the greater and more perfect tent not made with hands, that is to say, not of this material creation, read more. not taking the blood of goats and oxen, but his own blood, and entered once for all into the Holy Place, obtaining for us an eternal redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkled on those who have been defiled, sanctify to the cleansing of the flesh, how much more shall the blood of Christ, who through his eternal spirit offered himself free from blemish to God, cleanse your conscience from dead works unto the service of an ever-living God!
almost everything is purified by blood, and without the shedding of blood there is no remission of sins.
For it was not into a Sanctuary made by hands, a mere type of the reality, that Christ entered, but he entered into heaven itself, now to appear in the very presence of God on our behalf. Nor did he enter to offer himself repeatedly, as the high priest entered into the sanctuary, year after year, with blood that was not his own; read more. (for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself. And since it is appointed to men once to die, and after that the judgment; so also the Christ, after being once for all offered to bear the sins of many, will appear a second time, without sin, to those who wait for him for salvation.
For the Law, being only a shadow of the good things to come, and not their very substance, its priests cannot with the same sacrifice which year after year they offer continually, make perfect those who draw near.
For it is impossible for the blood of bulls and goats to take away sin.
First when it is said, Thou hast no longing for, thou takest no delight in Sacrifices and offerings, or whole burnt offerings and sin offerings, (offerings regularly made under the law), and then it is added, Lo, I come to do thy will, he does away with the first, in order that he may establish the second.
(offerings regularly made under the law), and then it is added, Lo, I come to do thy will, he does away with the first, in order that he may establish the second. And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all.
And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all.
And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all.
And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all. For while every priest stands, day after day, at his ministrations, and many times repeats the same sacrifices, which can never take away sins, read more. this Priest, after offering one Sacrifice for sins, sat down forever on God's right hand; henceforth waiting until his enemies be put as the footstool of his feet. For by one single offering he has perfected forever those whom he is sanctifying.
How much surer, think you, will be the punishment of one who has trodden under foot the Son of God, and has profaned that covenant blood with which he was sanctified, and has done despite to the spirit of grace?
according to the foreknowledge of God the Father, in the sanctification of the spirit, unto obedience and sprinkling of the blood of Jesus Christ; Grace and peace be multiplied to you.
For you well know that not with perishable things, with silver or gold, were you redeemed from the emptiness of your manner of life, received by tradition from your ancestors; but with precious blood, like that of a lamb without spot or blemish, even the blood of Christ.
For this is your calling; because Christ also suffered for you, leaving you an example, so that you should follow in his footsteps;
He bore our sins in his own body upon the tree, in order that we might become dead to sins, and be alive unto righteousness. By his wounds you have been healed.
because Christ also once for all suffered for sins, the just for the unjust, that he might bring us to God. He was put to death in the flesh, but make alive in spirit.
My children, I am writing this to you that you may not continue to sin; but if any one sin, we ever have a Comforter before the Father, Jesus Christ the Righteous.
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the Ruler of the kings of the earth. To Him who loves us and has loosed us from our sins in his own blood;
and from Jesus Christ, the faithful witness, the firstborn of the dead, and the Ruler of the kings of the earth. To Him who loves us and has loosed us from our sins in his own blood;
saying, "Write in a book what you see, and send it to the seven churches; to Ephesus and to Smyrna and to Pergamos and to Thyatira and Sardis and Philadelphia and Laodicea."
To the angel of the Church in Laodicea, write. These things says the Amen, the witness, faithful and true, the beginning of the creation of God.
And they sang a new song, saying, "Worthy art thou to take the book And to open its seals; For thou wast slain and didst ransom for God Men out of every tribe and tongue and people and nation;
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life. And not only that, but we exult in God through our Lord Jesus Christ, through whom we have now obtained our reconciliation.
And so it was necessary that he should in all points be made like his brothers, so that he might become a compassionate and faithful high priest, in all that relates to God, to make reconciliation for the sins of the people.
Watsons
ATONEMENT, the satisfaction offered to divine justice by the death of Christ for the sins of mankind, by virtue of which all true penitents who believe in Christ are personally reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement for sin made by the death of Christ, is represented in the Christian system as the means by which mankind may be delivered from the awful catastrophe of eternal death; from judicial inflictions of the displeasure of a Governor, whose authority has been contemned, and whose will has been resisted, which shall know no mitigation in their degree, nor bound to their duration.
This end it professes to accomplish by means which, with respect to the Supreme Governor himself, preserve his character from mistake, and maintain the authority of his government; and with respect to man, give him the strongest possible reason for hope, and render more favourable the condition of his earthly probation. These are considerations which so manifestly show, from its own internal constitution, the superlative importance and excellence of Christianity, that it would be exceedingly criminal to overlook them.
How sin may be forgiven without leading to such misconceptions of the divine character as would encourage disobedience, and thereby weaken the influence of the divine government, must be considered as a problem of very difficult solution. A government which admitted no forgiveness, would sink the guilty to despair; a government which never punishes offence, is a contradiction,
See Verses Found in Dictionary
But God gives proof of his love to us by the fact that while we were still sinners, Christ died for us. By how much more, then, being now justified in his blood, shall we be saved through him from the wrath of God. read more. For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, now that we are reconciled, shall we be saved in his life.
and by him it chose to reconcile all things alike on earth or in heaven to himself; making peace by him, through the blood of his cross.
he has now in his human body reconciled to God by his death, in order that he may bring you into his presence, holy and unblemished and irreproachable.
(for in that case he would have needed to suffer repeatedly, ever since the foundation of the world;)but now, once for all, at the end of the ages, he has appeared to abolish sin, but the offering of himself.
so also the Christ, after being once for all offered to bear the sins of many, will appear a second time, without sin, to those who wait for him for salvation.
And it is by this will that we have been sanctified by the offering of the body of Jesus Christ once for all.
this Priest, after offering one Sacrifice for sins, sat down forever on God's right hand;
For you well know that not with perishable things, with silver or gold, were you redeemed from the emptiness of your manner of life, received by tradition from your ancestors; but with precious blood, like that of a lamb without spot or blemish, even the blood of Christ.