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 loved the world so dearly that he gave up his only Son, so that everyone who believes in him may have eternal life, instead of perishing.
But if our iniquity thus serves to bring out the justice of God, what are we to infer? That it is unfair of God to inflict his anger on us? (I speak in a merely human way.)
but they are justified for nothing by his grace through the ransom provided in Christ Jesus, whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over;
Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation.
in whom we enjoy our redemption, the forgiveness of our trespasses, by the blood he shed.
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/moffatt'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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But I tell you, any one who even looks with lust at a woman has committed adultery with her already in his heart.
But I tell you, any one who even looks with lust at a woman has committed adultery with her already in his heart.
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
for the Son of man himself has not come to be served but to serve, and to give his life as a ransom for many."
for the Son of man himself has not come to be served but to serve, and to give his life as a ransom for many."
Next day he observed Jesus coming towards him and exclaimed, "Look, there is the lamb of God, who is to remove the sin of the world!
Next day he observed Jesus coming towards him and exclaimed, "Look, there is the lamb of God, who is to remove the sin of the world!
(just as the Father knows me and I know the Father,) and I lay down my life for the sheep.
(just as the Father knows me and I know the Father,) and I lay down my life for the sheep.
Take heed to yourselves and to all the flock of which the holy Spirit has appointed you guardians; shepherd the church of the Lord 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 guardians; shepherd the church of the Lord which he has purchased with his own blood.
All have sinned, all come short of the glory of God,
All have sinned, all come short of the glory of God,
it was to demonstrate his justice at the present epoch, showing that God is just himself and that he justifies man on the score of faith in Jesus.
it was to demonstrate his justice at the present epoch, showing that God is just himself and that he justifies man on the score of faith in Jesus.
(as it is written, I have made you a father of many nations). Such a faith implies the presence of the God in whom he believed, a God who makes the dead live and calls into being what does not exist.
(as it is written, I have made you a father of many nations). Such a faith implies the presence of the God in whom he believed, a God who makes the dead live and calls into being what does not exist.
Jesus who was delivered up for our trespasses and raised that we might be justified.
Jesus who was delivered up for our trespasses and raised that we might be justified.
Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation.
Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation.
Sin's wage is death, but God's gift is life eternal in Christ Jesus our Lord.
Sin's wage is death, but God's gift is life eternal in Christ Jesus our Lord.
Thus there is no doom now for those who are in Christ Jesus;
Thus there is no doom now for those who are in Christ Jesus; the law of the Spirit brings the life which is in Christ Jesus, and that law has set me free from the law of sin and death.
the law of the Spirit brings the life which is in Christ Jesus, and that law has set me free from the law of sin and death. For God has done what the Law, weakened here by the flesh, could not do; by sending his own Son in the guise of sinful flesh, to deal with sin, he condemned sin in the flesh,
For God has done what the Law, weakened here by the flesh, could not do; by sending his own Son in the guise of sinful flesh, to deal with sin, he condemned sin in the flesh,
The God who did not spare his own Son but gave him up for us all, surely He will give us everything besides!
The God who did not spare his own Son but gave him up for us all, surely He will give us everything besides!
Clean out the old dough that you may be a fresh lump. For you are free from the old leaven; Christ our paschal lamb has been sacrificed.
Clean out the old dough that you may be a fresh lump. For you are free from the old leaven; Christ our paschal lamb has been sacrificed.
It is all the doing of the God who has reconciled me to himself through Christ and has permitted me to be a minister of his reconciliation.
It is all the doing of the God who has reconciled me to himself through Christ and has permitted me to be a minister of his reconciliation. For in Christ God reconciled the world to himself instead of counting men's trespasses against them; and he entrusted me with the message of his reconciliation.
For in Christ God reconciled the world to himself instead of counting men's trespasses against them; and he entrusted me with the message of his reconciliation.
Husbands, love your wives, just as Christ loved the church and gave himself up for her
Husbands, love your wives, just as Christ loved the church and gave himself up for her
For "there is one God" and "one intermediary between God and men,
For "there is one God" and "one intermediary between God and men, the man Christ Jesus who gave himself as a ransom for all": ??in due time this was attested,
the man Christ Jesus who gave himself as a ransom for all": ??in due time this was attested,
what we do see is Jesus who was put lower than the angels for a little while to suffer death, and who has been crowned with glory and honour that by God's grace he might taste death for everyone.
what we do see is Jesus who was put lower than the angels for a little while to suffer death, and who has been crowned with glory and honour that by God's grace he might taste death for everyone. In bringing many sons to glory, it was befitting that He for whom and by whom the universe exists, should perfect the Pioneer of their salvation by suffering.
In bringing many sons to glory, it was befitting that He for whom and by whom the universe exists, should perfect the Pioneer of their salvation by suffering. For sanctifier and sanctified have all one origin. That is why he is not ashamed to call them brothers,
For sanctifier and sanctified have all one origin. That is why 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 sing of thee,'
saying, 'I will proclaim thy name to my brothers, in the midst of the church I will sing of thee,' and again, 'I will put my trust in him,' and again, 'Here am I and the children God has given me.'
and again, 'I will put my trust in him,' and again, 'Here am I and the children God has given me.' Since the children then share blood and flesh, he himself participated in their nature, so that by dying he might crush him who wields the power of death (that is to say, the devil)
Since the children then share blood and flesh, he himself participated in their nature, so that by dying he might crush him who wields the power of death (that is to say, the devil) and release from thraldom those who lay under a life-long fear of death.
and release from thraldom those who lay under a life-long fear of death.
He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate the sins of the People.
He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate the sins of the People.
(which foreshadowed the present age) was still standing, with its offerings of gifts and sacrifices which cannot possibly make the conscience of the worshipper perfect,
(which foreshadowed the present age) was still standing, with its offerings of gifts and sacrifices which cannot possibly make the conscience of the worshipper perfect,
not taking any blood of goats and oxen but his own blood, and entered once for all into the Holy place. He secured an eternal redemption.
not taking any blood of goats and oxen but his own blood, and entered once for all into the Holy place. He secured an eternal redemption. For if the blood of goats and bulls and the ashes of a heifer, sprinkled on defiled persons, give them a holiness that bears on bodily purity,
For if the blood of goats and bulls and the ashes of a heifer, sprinkled on defiled persons, give them a holiness that bears on bodily purity, how much more shall the blood of Christ, who in the spirit of the eternal offered himself as an unblemished sacrifice to God, cleanse your conscience from dead works to serve a living God?
how much more shall the blood of Christ, who in the spirit of the eternal offered himself as an unblemished sacrifice to God, cleanse your conscience from dead works to serve a living God?
For as the Law has a mere shadow of the bliss that is to be, instead of representing the reality of that bliss, it never can perfect those who draw near with the same annual sacrifices that are perpetually offered.
For as the Law has a mere shadow of the bliss that is to be, instead of representing the reality of that bliss, it never can perfect those who draw near with the same annual sacrifices that are perpetually offered. Otherwise, they would surely have ceased to be offered; for the worshippers, once cleansed, would no longer be conscious of sins!
Otherwise, they would surely have ceased to be offered; for the worshippers, once cleansed, would no longer be conscious of sins!
let us draw near with a true heart, in absolute assurance of faith, our hearts sprinkled clean from a bad conscience, and our bodies washed in pure water;
let us draw near with a true heart, in absolute assurance of faith, our hearts sprinkled clean from a bad conscience, and our bodies washed in pure water;
you know it was not by perishable silver or gold that you were ransomed from the futile traditions of your past,
you know it was not by perishable silver or gold that you were ransomed from the futile traditions of your past,
he is himself the propitiation for our sins, though not for ours alone but also for the whole world.
he is himself the propitiation for our sins, though not for ours alone but also for the whole world.
and from Jesus Christ the faithful witness, the first-born from the dead, and the prince over the kings of earth; to him who loves us and has loosed us from our sins by shedding his blood ??6 he has made us a realm of priests for his God and Father, ??to him be glory and dominion for ever and ever: Amen.
and from Jesus Christ the faithful witness, the first-born from the dead, and the prince over the kings of earth; to him who loves us and has loosed us from our sins by shedding his blood ??6 he has made us a realm of priests for his God and Father, ??to him be glory and dominion for ever and ever: Amen.
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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She will bear a son, and you will call him 'Jesus,' for he will save his people from their sins."
Jesus said to them, "Can friends at a wedding mourn so long as the bride groom is beside them? A time will come when the bridegroom is taken from them, and then they will fast.
From that time Jesus began to show his disciples that he had to leave for Jerusalem and endure great suffering at the hands of the elders and high priests and scribes, and be killed and raised on the third day.
When his adherents mustered in Galilee Jesus told them, "The Son of man is to be betrayed into the hands of men; they will kill him, but on the third day he will be raised." They were greatly distressed at this.
"We are going up to Jerusalem, and the Son of man will be betrayed to the high priests and scribes; they will sentence him to death and hand him over to the Gentiles to be mocked and scourged and crucified; then on the third day he will be raised."
just as the Son of man has not come to be served but to serve, and to give his life as a ransom for many."
As they were eating he took a loaf and after the blessing he broke it; then he gave it to the disciples saying, "Take and eat this, it means my body."
Then Jesus came forward to them and said, "Full authority has been given to me in heaven and on earth; go and make disciples of all nations, baptize them in the name of the Father and the Son and the holy Spirit, read more. and teach them to obey all the commands I have laid on you. And I will be with you all the time, to the very end of the world."
He said to them, "Elijah does come first, to restore all things; but what is written about the Son of man as well? This, that he is to endure great suffering and be rejected.
They were on the way up to Jerusalem, Jesus walking in front of them: the disciples were in dismay and the company who followed were afraid. So once again he took the twelve aside and proceeded to tell them what was going to happen to himself.
But he took Peter and James and John along with him; and as he began to feel appalled and agitated,
and at three o'clock Jesus gave a loud cry, "El?i, El?i, lema sabachthanei" (which means, My God, my God, why hast thou forsaken me?)
You are to conceive and bear a son, and you must call his name Jesus. He will be great, he will be called the Son of the Most High, and the Lord God will give him the throne of David his father; read more. he will reign over the house of Jacob forever, and to his reign there will be no end."
To-day you have a saviour born in the town of David, the Lord messiah.
And after exhausting every kind of temptation the devil left him till a fit opportunity arrived.
who appeared in a vision of glory and said he must go through with his death and departure at Jerusalem.
As the time for his assumption was now due, he set his face for the journey to Jerusalem.
I have a baptism to undergo. How I am distressed till it is all over!
For I tell you, this word of scripture must be fulfilled in me: he was classed among criminals. Yes, there is an end to all that refers to me."
For I tell you, this word of scripture must be fulfilled in me: he was classed among criminals. Yes, there is an end to all that refers to me."
"Thus," he said, "it is written that the Christ has to suffer and rise from the dead on the third day,
"Thus," he said, "it is written that the Christ has to suffer and rise from the dead on the third day, and that repentance and the remission of sins must be preached in his name to all nations, beginning from Jerusalem.
through him all existence came into being, no existence came into being apart from him. In him life lay, and this life was the Light for men:
He was not the Light; it was to bear testimony to the Light that he appeared. The real Light, which enlightens every man, was coming then into the world: read more. he entered the world ??the world which existed through him ??yet the world did not recognize him; he came to what was his own, yet his own folk did not welcome him. On those who have accepted him, however, he has conferred the right of being children of God, that is, on those who believe in his Name, who owe this birth of theirs to God, not to human blood, nor to any impulse of the flesh or of man. So the Logos became flesh and tarried among us; we have seen his glory ??glory such as an only son enjoys from his father ??seen it to be full of grace and reality.
Next day he observed Jesus coming towards him and exclaimed, "Look, there is the lamb of God, who is to remove the sin of the world!
he gazed at Jesus as he walked about, and said, "Look, there is the lamb of God!"
Indeed the Son of man must be lifted on high, just as Moses lifted up the serpent in the desert,
Then said Jesus, "What Moses gave you was not the bread from heaven; it is my Father who gives you the real bread from heaven ??33 for the bread of God is what comes down from heaven and gives life to the world."
Jesus replied to them, "Though I do testify to myself, my evidence is valid, because I know where I have come from and where I am going to ??whereas you do not know where I have come from or where I am going to.
I am the good shepherd; a good shepherd lays down his own life for the sheep.
(just as the Father knows me and I know the Father,) and I lay down my life for the sheep.
This is why my Father loves me, because I lay down my life to take it up again. No one takes it from me, I lay it down of my own accord: I have power to lay it down and also power to take it up again; I have my Father's orders for this.
My soul is now disquieted. What am I to say? 'Father, save me from this hour'? Nay, it is something else that has brought me to this hour:
Jesus then repeated, "Peace be with you! As the Father sent me forth, I am sending you forth." And with these words he breathed on them, and added, "Receive the holy Spirit! read more. If you remit the sins of any, they are remitted: if you retain them, they are retained."
This Jesus God raised, as we can all bear witness. Uplifted then by God's right hand, and receiving from the Father the long-promised holy Spirit, he has poured on us what you now see and hear.)
concerning his Son, who was born of David's offspring by natural descent and installed as Son of God with power by the Spirit of holiness when he was raised from the dead ??concerning Jesus Christ our Lord,
God's righteousness is revealed in it by faith and for faith ??as it is written, Now by faith shall the righteous live.
Well now, are we Jews in a better position? Not at all. I have already charged all, Jews as well as Greeks, with being under sin ??10 as it is written, None is righteous, no, not one;
Whatever the Law says, we know, it says to those who are inside the Law, that every mouth may be shut and all the world made answerable to God;
Whatever the Law says, we know, it says to those who are inside the Law, that every mouth may be shut and all the world made answerable to God; for no person will be acquitted in his sight on the score of obedience to law. What the Law imparts is the consciousness of sin. read more. But now we have a righteousness of God disclosed apart from law altogether; it is attested by the Law and the prophets,
But now we have a righteousness of God disclosed apart from law altogether; it is attested by the Law and the prophets, but it is a righteousness of God which comes by believing in Jesus Christ. And it is meant for all who have faith. No distinctions are drawn.
but it is a righteousness of God which comes by believing in Jesus Christ. And it is meant for all who have faith. No distinctions are drawn. All have sinned, all come short of the glory of God,
All have sinned, all come short of the glory of God, but they are justified for nothing by his grace through the ransom provided in Christ Jesus,
but they are justified for nothing by his grace through the ransom provided in Christ Jesus, whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over;
whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over;
whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over;
whom God put forward as the means of propitiation by his blood, to be received by faith. This was to demonstrate the justice of God in view of the fact that sins previously committed during the time of God's forbearance had been passed over; it was to demonstrate his justice at the present epoch, showing that God is just himself and that he justifies man on the score of faith in Jesus. read more. Then what becomes of our boasting? It is ruled out absolutely. On what principle? On the principle of doing deeds? No, on the principle of faith. We hold a man is justified by faith apart from deeds of the Law altogether. Or is God only the God of Jews? Is he not the God of the Gentiles as well? Surely he is. Well then, there is one God, a God who will justify the circumcised as they believe and the uncircumcised on the score of faith. Then 'by this faith' we 'cancel the Law'? Not for one moment! We uphold the Law.
But God proves his love for us by this, that Christ died for us when we were still sinners.
But God proves his love for us by this, that Christ died for us when we were still sinners. Much more then, now that we are justified by his blood, shall we be saved by him from Wrath.
Much more then, now that we are justified by his blood, shall we be saved by him from Wrath. If we were reconciled to God by the death of his Son when we were enemies, much more, now that we are reconciled, shall we be saved by his life.
If we were reconciled to God by the death of his Son when we were enemies, much more, now that we are reconciled, shall we be saved by his life.
If we were reconciled to God by the death of his Son when we were enemies, much more, now that we are reconciled, shall we be saved by his life. Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation.
Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation.
Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation. Thus, then, sin came into the world by one man, and death came in by sin; and so death spread to all men, inasmuch as all men sinned.
Just as one man's disobedience made all the rest sinners, so one man's obedience will make all the rest righteous.
Now what are we to infer from this? That we are to 'remain on in sin, so that there may be all the more grace'?
knowing as we do that our old self has been crucified with him in order to crush the sinful body and free us from any further slavery to sin
Sin is not to reign, then, over your mortal bodies and make you obey their passions; you must not let sin have your members for the service of vice, you must dedicate yourselves to God as men who have been brought from death to life, dedicating your members to God for the service of righteousness. read more. Sin must have no hold over you, for you live under grace, not under law.
Thus there is no doom now for those who are in Christ Jesus; the law of the Spirit brings the life which is in Christ Jesus, and that law has set me free from the law of sin and death. read more. For God has done what the Law, weakened here by the flesh, could not do; by sending his own Son in the guise of sinful flesh, to deal with sin, he condemned sin in the flesh,
and not only so, but even we ourselves, who have the Spirit as a foretaste of the future, even we sigh to ourselves as we wait for the redemption of the body that means our full sonship.
The God who did not spare his own Son but gave him up for us all, surely He will give us everything besides!
The God who did not spare his own Son but gave him up for us all, surely He will give us everything besides!
The God who did not spare his own Son but gave him up for us all, surely He will give us everything besides! Who is to accuse the elect of God? When God acquits, read more. who shall condemn? Will Christ? ??the Christ who died, yes and rose from the dead! the Christ who is at God's right hand, who actually pleads for us!
who shall condemn? Will Christ? ??the Christ who died, yes and rose from the dead! the Christ who is at God's right hand, who actually pleads for us!
you were bought for a price; then glorify God with your body.
I passed on to you what I received from the Lord himself, namely, that on the night he was betrayed the Lord Jesus took a loaf,
First and foremost, I passed on to you what I had myself received, namely, that Christ died for our sins as the scriptures had said, that he was buried, that he rose on the third day as the scriptures had said,
For since death came by man, by man came also resurrection from the dead; as all die in Adam, so shall all be made alive in Christ.
Thus it is written, 'The first man, Adam, became an animate being, the last Adam a life-giving Spirit'; but the animate, not the spiritual, comes first, and only then the spiritual. read more. Man the first is from the earth, material; Man the second is from heaven.
For our sakes He made him to be sin who himself knew nothing of sin, so that in him we might become the righteousness of God.
who gave himself for our sins to rescue us from the present evil world ??by the will of our God and Father,
who gave himself for our sins to rescue us from the present evil world ??by the will of our God and Father,
but since we know a man is justified simply by faith in Jesus Christ and not by doing what the Law commands, we ourselves have believed in Christ Jesus so as to get justified by faith in Christ and not by doing what the Law commands ??for by doing what the Law commands no person shall be justified.
I have been crucified with Christ, and it is no longer I who live, Christ lives in me; the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself up for me.
Christ ransomed us from the curse of the Law by becoming accursed for us (for it is written, Cursed is everyone who hangs on a gibbet),
but when the time had fully expired, God sent forth his Son, born of a woman, born under the Law,
but when the time had fully expired, God sent forth his Son, born of a woman, born under the Law,
but when the time had fully expired, God sent forth his Son, born of a woman, born under the Law, to ransom those who were under the Law, that we might get our sonship.
But no boasting for me, none except in the cross of our Lord Jesus Christ, by which the world has been crucified to me and I crucified to the world.
But no boasting for me, none except in the cross of our Lord Jesus Christ, by which the world has been crucified to me and I crucified to the world.
in whom we enjoy our redemption, the forgiveness of our trespasses, by the blood he shed.
and the surpassing greatness of his power over us believers ??a power which operates with the strength of the might
in which you moved as you followed the course of this world, under the sway of the prince of the air ??the spirit which is at present active within those sons of disobedience among whom all of us lived, we as well as you, when we obeyed the passions of our flesh, carrying out the dictates of the flesh and its impulses, when we were objects of God's anger by nature, like the rest of men.
Whereas now, within Christ Jesus, you who once were far away have been brought near by the blood of Christ. For he is our peace, he who has made both of us a unity and destroyed the barrier which kept us apart; read more. in his own flesh he put an end to the feud of the Law with its code of commands, so as to make peace by the creation of a new Man in himself out of both parties, so as himself to give the death-blow to that feud by reconciling them both to God in one Body through the cross; he came with a gospel of peace for those far away (that is, for you) and for those who were near,
you are a building that rests on the apostles and prophets as its foundation, with Christ Jesus as the cornerstone;
Copy God, then, as his beloved children, and lead lives of love, just as Christ loved you and gave himself up for you to be a fragrant offering and sacrifice to God.
and lead lives of love, just as Christ loved you and gave himself up for you to be a fragrant offering and sacrifice to God.
For we have to struggle, not with blood and flesh but with the angelic Rulers, the angelic Authorities, the potentates of the dark present, the spirit-forces of evil in the heavenly sphere.
but emptied himself by taking the nature of a servant; born in human guise and appearing in human form, he humbly stooped in his obedience even to die, and to die upon the cross.
and appearing in human form, he humbly stooped in his obedience even to die, and to die upon the cross.
In him we enjoy our redemption, that is, the forgiveness of sins. He is the likeness of the unseen God, born first before all the creation ??16 for it was by him that all things were created both in heaven and on earth, both the seen and the unseen, including Thrones, angelic Lords, celestial Powers and Rulers; all things have been created by him and for him;
he is prior to all, and all coheres in him. Also, he is the head of the Body, that is, of the church, in virtue of his primacy as the first to be born from the dead ??that gives him pre-eminence over all. read more. For it was in him that the divine Fulness willed to settle without limit, and by him it willed to reconcile in his own person all on earth and in heaven alike, in a peace made by the blood of his cross.
and by him it willed to reconcile in his own person all on earth and in heaven alike, in a peace made by the blood of his cross.
and by him it willed to reconcile in his own person all on earth and in heaven alike, in a peace made by the blood of his cross. Once you were estranged yourselves, your hearts hostile to him in evildoing; but now he has reconciled you by dying in his mortal body, read more. so as to set you consecrated and unblemished and irreproachable in his presence ??23 that is, if you adhere to the foundations and stability of the faith, instead of moving away from the hope you have learned in the gospel, that gospel which has been preached to every creature under heaven, and of which I Paul was made a minister.
And who does not admit how profound is the divine truth of our religion? ??it is He who was "manifest in the flesh, vindicated by the Spirit, seen by the angels, preached among the nations, believed on throughout the world, taken up to glory."
to be mistress of themselves, chaste, domestic, kind, and submissive to their husbands ??otherwise it will be a scandal to the gospel. Tell the young men also to be masters of themselves at all points;
let your words be sound and such that no exception can be taken to them, so that the opposite side may be confounded by finding nothing that they can say to our discredit.
who gave himself up for us to redeem us from all iniquity and secure himself a clean people with a zest for good works.
who gave himself up for us to redeem us from all iniquity and secure himself a clean people with a zest for good works.
but in these days at the end he has spoken to us by a Son ??a Son whom he appointed heir of the universe, as it was by him that he created the world.
but in these days at the end he has spoken to us by a Son ??a Son whom he appointed heir of the universe, as it was by him that he created the world. He, reflecting God's bright glory and stamped with God's own character, sustains the universe with his word of power; when he had secured our purification from sins, he sat down at the right hand of the Majesty on high;
He, reflecting God's bright glory and stamped with God's own character, sustains the universe with his word of power; when he had secured our purification from sins, he sat down at the right hand of the Majesty on high;
He, reflecting God's bright glory and stamped with God's own character, sustains the universe with his word of power; when he had secured our purification from sins, he sat down at the right hand of the Majesty on high;
Since the children then share blood and flesh, he himself participated in their nature, so that by dying he might crush him who wields the power of death (that is to say, the devil)
Since the children then share blood and flesh, he himself participated in their nature, so that by dying he might crush him who wields the power of death (that is to say, the devil) and release from thraldom those who lay under a life-long fear of death.
and release from thraldom those who lay under a life-long fear of death. (For of course it is not angels that he succours, it is the offspring of Abraham.) read more. He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate the sins of the People.
He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate the sins of the People.
He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate the sins of the People.
He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate the sins of the People. It is as he suffered by his temptations that he is able to help the tempted.
Thus if Joshua had given them Rest, God would not speak later about another day. There is a sabbath-Rest, then, reserved still for the People of God
As we have a great high priest, then, who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession; for ours is no high priest who is incapable of sympathizing with our weaknesses, but one who has been tempted in every respect like ourselves, yet without sinning.
for ours is no high priest who is incapable of sympathizing with our weaknesses, but one who has been tempted in every respect like ourselves, yet without sinning. So let us approach the throne of grace with confidence, that we may receive mercy and find grace to help us in the hour of need.
Such was the high priest for us, saintly, innocent, unstained, lifted high above the heavens, far from all contact with the sinful,
but the second tent is entered only once a year by the high priest alone ??and it must not be without blood, which he presents on behalf of himself and the errors of the People. By this the holy Spirit means that the way into the Holiest Presence was not disclosed so long as the first tent
since they relate merely to food and drink and a variety of ablutions ??outward regulations for the body, that only hold till the period of the New Order.
since they relate merely to food and drink and a variety of ablutions ??outward regulations for the body, that only hold till the period of the New Order. But when Christ arrived as the high priest of the bliss that was to be, he passed through the greater and more perfect tent which no hands had made (no part, that is to say, of the present order), read more. not taking any blood of goats and oxen but his own blood, and entered once for all into the Holy place. He secured an eternal redemption. For if the blood of goats and bulls and the ashes of a heifer, sprinkled on defiled persons, give them a holiness that bears on bodily purity, how much more shall the blood of Christ, who in the spirit of the eternal offered himself as an unblemished sacrifice to God, cleanse your conscience from dead works to serve a living God?
In fact, one might almost say that by Law everything is cleansed with blood. No blood shed, no remission of sins!
For Christ has not entered a holy place which human hands have made (a mere type of the reality!); he has entered heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, like the high priest entering the holy place every year with blood that was not his own: ??26 for in that case he would have had to suffer repeatedly, ever since the world was founded. Nay, once for all, at the end of the world, he has appeared with his self-sacrifice to abolish sin.
And just as it is appointed for men to die once and after that to be judged, so Christ, after being once sacrificed to bear the sins of many, will appear again, not to deal with sin but for the saving of those who look out for him.
For as the Law has a mere shadow of the bliss that is to be, instead of representing the reality of that bliss, it never can perfect those who draw near with the same annual sacrifices that are perpetually offered.
(for the blood of bulls and goats cannot possibly remove sins!).
He begins by saying, thou hast no desire for, thou takest no delight in, sacrifices and offerings and holocausts and sin-offerings (and these are what are offered in terms of the Law); he then adds, Here I come to do thy will. He does away with the first in order to establish the second.
he then adds, Here I come to do thy will. He does away with the first in order to establish the second. And it is by this will that we are consecrated, because Jesus Christ once for all has offered up his body.
And it is by this will that we are consecrated, because Jesus Christ once for all has offered up his body.
And it is by this will that we are consecrated, because Jesus Christ once for all has offered up his body.
And it is by this will that we are consecrated, because Jesus Christ once for all has offered up his body. Again, while every priest stands daily at his service, offering the same sacrifices repeatedly, sacrifices which never can take sins away ??12 He offered a single sacrifice for sins and then seated himself for all time at the right hand of God,
to wait until his enemies are made a footstool for his feet. For by a single offering he has made the sanctified perfect for all time.
How much heavier, do you suppose, will be the punishment assigned to him who has spurned the Son of God, who has profaned the covenant-blood with which he was sanctified, who has insulted the Spirit of grace?
whom God the Father has predestined and chosen, by the consecration of the Spirit, to obey Jesus Christ and be sprinkled with his blood: may grace and peace be multiplied to you.
you know it was not by perishable silver or gold that you were ransomed from the futile traditions of your past, but by the precious blood of Christ, a lamb unblemished and unstained.
It is your vocation; for when Christ suffered for you, he left you an example, and you must follow his footsteps.
he bore our sins in his own body on the gibbet, that we might break with sin and live for righteousness; and by his wounds you have been healed.
Christ himself died for sins, once for all, a just man for unjust men, that he might bring us near to God; in the flesh he was put to death but he came to life in the Spirit.
My dear children, I am writing this to you that you may not sin; but if anyone does sin, we have an advocate with the Father in Jesus Christ the just;
and from Jesus Christ the faithful witness, the first-born from the dead, and the prince over the kings of earth; to him who loves us and has loosed us from our sins by shedding his blood ??6 he has made us a realm of priests for his God and Father, ??to him be glory and dominion for ever and ever: Amen.
and from Jesus Christ the faithful witness, the first-born from the dead, and the prince over the kings of earth; to him who loves us and has loosed us from our sins by shedding his blood ??6 he has made us a realm of priests for his God and Father, ??to him be glory and dominion for ever and ever: Amen.
"Write your vision in a book, and send it to the seven churches, to Ephesus and Smyrna and Pergamum and Thyatira and Sardis and Philadelphia and Laodicea."
Then to the angel of the church at Laodicea write thus: These are the words of the Amen, the faithful and true witness, the origin of God's creation.
singing a new song: "Thou deservest to take the scroll and open its seals, for thou wast slain and by shedding thy blood hast ransomed for God men from every tribe and tongue and people and nation;
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
If we were reconciled to God by the death of his Son when we were enemies, much more, now that we are reconciled, shall we be saved by his life. Not only so, but we triumph in God through our Lord Jesus Christ, by whom we now enjoy our reconciliation.
He had to resemble his brothers in every respect, in order to prove a merciful and faithful high priest in things divine, to expiate 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 proves his love for us by this, that Christ died for us when we were still sinners. Much more then, now that we are justified by his blood, shall we be saved by him from Wrath. read more. If we were reconciled to God by the death of his Son when we were enemies, much more, now that we are reconciled, shall we be saved by his life.
and by him it willed to reconcile in his own person all on earth and in heaven alike, in a peace made by the blood of his cross.
so as to set you consecrated and unblemished and irreproachable in his presence ??23 that is, if you adhere to the foundations and stability of the faith, instead of moving away from the hope you have learned in the gospel, that gospel which has been preached to every creature under heaven, and of which I Paul was made a minister.
so Christ, after being once sacrificed to bear the sins of many, will appear again, not to deal with sin but for the saving of those who look out for him.
And it is by this will that we are consecrated, because Jesus Christ once for all has offered up his body.
you know it was not by perishable silver or gold that you were ransomed from the futile traditions of your past, but by the precious blood of Christ, a lamb unblemished and unstained.