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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And on the morrow, Moses said unto the people, "Ye have sinned a great sin. But now I will go up unto the LORD, to wit whether I can make an atonement for your sin."
and keepest mercy in store for thousands, and forgivest wickedness, trespass and sin - for there is no man innocent before thee - and visitest the wickedness of the fathers upon the children and upon children's children, even unto the third and fourth generation."
and burn all his fat upon the altar, as he doth the fat of the peace offerings. And the priest shall make an atonement for him as concerning his sin, and so it shall be forgiven him.
And he shall make amends for the harm that he hath done in the holy thing, and put the fifth part more thereto, and give it unto the priest. And the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.
And the priest shall offer the one for a sin offering and the other for a burnt offering and make an atonement for him, as concerning that he sinned upon the dead, and shall also hallow his head the same day
Behold, I have said unto thee, be strong and bold: neither fear, nor dread. For the LORD thy God is with thee whithersoever thou goest."
And thereto Joshua set up twelve stones in the midst of Jordan in the place where the feet of the priests which bare the ark of the covenant stood. And there they be, even unto this day.
But Joshua said unto the people, "Ye cannot serve the LORD: for he is a holy God and cannot bear your transgression and sin.
For thou art the God that hast no pleasure in wickedness; neither shall any evil dwell with thee.
God is a righteous judge, strong and patient; and God is provoked every day.
The LORD is a jealous God, and a taker of vengeance: yea, a taker of vengeance is the LORD, and wrathful. The LORD taketh vengeance of his enemies, and reserveth displeasure for his adversaries.
Who may endure before his wrath? Or who is able to abide his grim displeasure? His anger taketh on like fire, and the hard rocks burst in sunder before him.
For God so loveth the world, that he hath given his only son, for the intent that none that believe in him should perish: But should have everlasting life.
If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men.
but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
By whom we have redemption through his blood, that is to say, even the forgiveness of sins, according to the riches of his grace,
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/mstc'>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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And the LORD God made Adam and his wife garments of skins, and put them on them.
And the LORD God made Adam and his wife garments of skins, and put them on them.
And the LORD God made Adam and his wife garments of skins, and put them on them.
And the LORD God made Adam and his wife garments of skins, and put them on them.
Make thee an ark of pine tree, and make chambers in the ark, and pitch it, within and without, with pitch.
Make thee an ark of pine tree, and make chambers in the ark, and pitch it, within and without, with pitch.
And all that moveth upon the earth, having life, shall be your meat: Even as the green herbs, so give I you all things.
And all that moveth upon the earth, having life, shall be your meat: Even as the green herbs, so give I you all things.
and say moreover. 'Behold thy servant Jacob cometh after us.'" For he said, "I will appease his wrath with the present that goeth before me, and afterward I will see him myself, so peradventure he will receive me to grace."
and say moreover. 'Behold thy servant Jacob cometh after us.'" For he said, "I will appease his wrath with the present that goeth before me, and afterward I will see him myself, so peradventure he will receive me to grace."
And let him put his hand upon the head of the burnt sacrifice, and favour shall be given him to make an atonement for him,
And let him put his hand upon the head of the burnt sacrifice, and favour shall be given him to make an atonement for him,
and burn all his fat upon the altar, as he doth the fat of the peace offerings. And the priest shall make an atonement for him as concerning his sin, and so it shall be forgiven him.
and burn all his fat upon the altar, as he doth the fat of the peace offerings. And the priest shall make an atonement for him as concerning his sin, and so it shall be forgiven him.
When a soul hath sinned and heard the voice of cursing and is a witness: whether he hath seen or known of it, if he have not uttered it, he shall bear his sin.
When a soul hath sinned and heard the voice of cursing and is a witness: whether he hath seen or known of it, if he have not uttered it, he shall bear his sin.
"'And yet if he be not able to bring two turtle doves or two young pigeons, then let him bring his offering for his sin: the tenth part of an ephah of fine flour for a sin offering, but put none oil thereto neither put any frankincense thereon, for it is a sin offering.
"'And yet if he be not able to bring two turtle doves or two young pigeons, then let him bring his offering for his sin: the tenth part of an ephah of fine flour for a sin offering, but put none oil thereto neither put any frankincense thereon, for it is a sin offering.
And he shall make amends for the harm that he hath done in the holy thing, and put the fifth part more thereto, and give it unto the priest. And the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.
And he shall make amends for the harm that he hath done in the holy thing, and put the fifth part more thereto, and give it unto the priest. And the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.
And he shall make amends for the harm that he hath done in the holy thing, and put the fifth part more thereto, and give it unto the priest. And the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.
And he shall make amends for the harm that he hath done in the holy thing, and put the fifth part more thereto, and give it unto the priest. And the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him. "When a soul sinneth and committeth any of these things which are forbidden to be done by the commandments of the LORD: though he wist it not, he hath yet offended and is in sin,
"When a soul sinneth and committeth any of these things which are forbidden to be done by the commandments of the LORD: though he wist it not, he hath yet offended and is in sin, and shall bring a ram without blemish out of the flock that is esteemed to be worth a sin offering, unto the priest. And the priest shall make an atonement for him for the ignorance which he did, and was not ware, and it shall be forgiven him.
and shall bring a ram without blemish out of the flock that is esteemed to be worth a sin offering, unto the priest. And the priest shall make an atonement for him for the ignorance which he did, and was not ware, and it shall be forgiven him.
And when it was slain, Moses took of the blood, and put it upon the horns of the altar round about with his finger and purified it, and poured the blood unto the bottom of the altar and sanctified it and reconciled it.
And when it was slain, Moses took of the blood, and put it upon the horns of the altar round about with his finger and purified it, and poured the blood unto the bottom of the altar and sanctified it and reconciled it.
for the life of the flesh is in the blood; and I have given it unto you upon the altar, to make an atonement for your souls, for blood shall make an atonement for the soul.
for the life of the flesh is in the blood; and I have given it unto you upon the altar, to make an atonement for your souls, for blood shall make an atonement for the soul.
And Aaron took as Moses commanded him, and ran unto the congregation: and behold, the plague was begun among the people, and he put on cense, and made an atonement for the people.
And Aaron took as Moses commanded him, and ran unto the congregation: and behold, the plague was begun among the people, and he put on cense, and made an atonement for the people.
And it was told the king of Jericho, saying, "Behold there came men in hither tonight, of the children of Israel, to spy out the country."
And it was told the king of Jericho, saying, "Behold there came men in hither tonight, of the children of Israel, to spy out the country."
And the people came up out of Jordan the tenth day of the first month and pitched in Gilgal even in the east borders of Jericho.
And the people came up out of Jordan the tenth day of the first month and pitched in Gilgal even in the east borders of Jericho.
Nevertheless the lords of the Philistines were wroth with him and said unto him, "Make this fellow return, and let him go again to his place which thou hast appointed him. For he shall not go with us to do battle, lest he be an adversary to us in the battle. For wherewith could he better obtain the favour of his master, than upon the heads of our men?
Nevertheless the lords of the Philistines were wroth with him and said unto him, "Make this fellow return, and let him go again to his place which thou hast appointed him. For he shall not go with us to do battle, lest he be an adversary to us in the battle. For wherewith could he better obtain the favour of his master, than upon the heads of our men?
then the LORD is merciful unto him, and sayeth, 'He shall be delivered, that he fall not down to destruction, for I am sufficiently reconciled.'
then the LORD is merciful unto him, and sayeth, 'He shall be delivered, that he fall not down to destruction, for I am sufficiently reconciled.'
God is a righteous judge, strong and patient; and God is provoked every day.
God is a righteous judge, strong and patient; and God is provoked every day.
So that then thou shalt say, "I will praise thee O LORD, that though thou were angry with me, yet thine anger is turned, and thou hast comforted me.
So that then thou shalt say, "I will praise thee O LORD, that though thou were angry with me, yet thine anger is turned, and thou hast comforted me.
The LORD be merciful unto them for his righteousness' sake, that his word might be magnified and praised.
The LORD be merciful unto them for his righteousness' sake, that his word might be magnified and praised.
And therefore I am joyful in the LORD, and my soul rejoiceth in my God. For he shall put upon me the garment of salvation, and cover me with the mantle of righteousness. He shall deck me like a bridegroom, and as a bride that hath her apparel upon her.
And therefore I am joyful in the LORD, and my soul rejoiceth in my God. For he shall put upon me the garment of salvation, and cover me with the mantle of righteousness. He shall deck me like a bridegroom, and as a bride that hath her apparel upon her.
And one lamb from two hundred sheep out of the pasture of Israel, for a meat offering, burnt offering and health offering, to reconcile them, sayeth the LORD God.
And one lamb from two hundred sheep out of the pasture of Israel, for a meat offering, burnt offering and health offering, to reconcile them, sayeth the LORD God.
Seventy weeks are determined over thy people, and over the holy city: that the wickedness may be consumed, that the sin may have an end, that the offense may be reconciled, and to bring in everlasting righteousness, to fulfill the visions and the Prophets, and to anoint the most holy one.
Seventy weeks are determined over thy people, and over the holy city: that the wickedness may be consumed, that the sin may have an end, that the offense may be reconciled, and to bring in everlasting righteousness, to fulfill the visions and the Prophets, and to anoint the most holy one.
He shall turn again, and be merciful to us: he shall put down our wickednesses, and cast all our sins into the bottom of the sea.
He shall turn again, and be merciful to us: he shall put down our wickednesses, and cast all our sins into the bottom of the sea.
But I say unto you, That whosoever looketh on a wife lusting after her, hath committed adultery with her already in his heart.
But I say unto you, That whosoever looketh on a wife lusting after her, hath committed adultery with her already in his heart.
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
For even the son of man came, not to be ministered unto: but to minister, and to give his life for the redemption of many."
For even the son of man came, not to be ministered unto: but to minister, and to give his life for the redemption of many."
The next day, John saw Jesus coming unto him, and said, "Behold, the lamb of God, which taketh away the sin of the world.
The next day, John saw Jesus coming unto him, and said, "Behold, the lamb of God, which taketh away the sin of the world.
As my father knoweth me: even so know I my father. And I give my life for the sheep,
As my father knoweth me: even so know I my father. And I give my life for the sheep,
Take heed therefore unto yourselves, and to all the flock, whereof the holy ghost hath made you overseers: to rule the congregation of God, which he hath purchased with his blood.
Take heed therefore unto yourselves, and to all the flock, whereof the holy ghost hath made you overseers: to rule the congregation of God, which he hath purchased with his blood.
There is no difference: For all have sinned, and lack the praise that is of valour before God:
There is no difference: For all have sinned, and lack the praise that is of valour before God:
which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus.
which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus.
As it is written, "I have made thee a father to many nations," even before God whom thou hast believed, which quickeneth the dead and called those things which be not, as though they were.
As it is written, "I have made thee a father to many nations," even before God whom thou hast believed, which quickeneth the dead and called those things which be not, as though they were.
Which was delivered for our sins, and rose again for to justify us.
Which was delivered for our sins, and rose again for to justify us.
Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
For the reward of sin is death: but eternal life is the gift of God, through Jesus Christ our Lord.
For the reward of sin is death: but eternal life is the gift of God, through Jesus Christ our Lord.
There is, then, no damnation to them which are in Christ Jesus: which walk not after the flesh but after the spirit:
There is, then, no damnation to them which are in Christ Jesus: which walk not after the flesh but after the spirit: For the law of the spirit, that bringeth life through Jesus Christ, hath delivered me from the law of sin, and death:
For the law of the spirit, that bringeth life through Jesus Christ, hath delivered me from the law of sin, and death: For what the law could not do, inasmuch as it was weak because of the flesh - that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh;
For what the law could not do, inasmuch as it was weak because of the flesh - that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh;
Which spared not his own son, but gave him for us all: How shall he not with him give us all things also?
Which spared not his own son, but gave him for us all: How shall he not with him give us all things also?
Purge therefore the old leaven, that ye may be new dough, as ye are sweet bread. For Christ our Easter lamb is offered up for us.
Purge therefore the old leaven, that ye may be new dough, as ye are sweet bread. For Christ our Easter lamb is offered up for us.
Nevertheless, all things are of God, which hath reconciled us unto himself by Jesus Christ, and hath given unto us the office to preach the atonement.
Nevertheless, all things are of God, which hath reconciled us unto himself by Jesus Christ, and hath given unto us the office to preach the atonement. For God was in Christ, and made agreement between the world and himself, and imputed not their sins unto them: and hath committed to us the preaching of the atonement.
For God was in Christ, and made agreement between the world and himself, and imputed not their sins unto them: and hath committed to us the preaching of the atonement.
Husbands: love your wives, even as Christ loved the congregation, and gave himself for it,
Husbands: love your wives, even as Christ loved the congregation, and gave himself for it,
For there is one God, and one mediator between God and man, which is the man Christ Jesus,
For there is one God, and one mediator between God and man, which is the man Christ Jesus, which gave himself a ransom for all men, that it should be testified at his time;
which gave himself a ransom for all men, that it should be testified at his time;
Nevertheless, we yet see not all things subdued unto him. But him that was made less than the angels, we see that it was Iesus: which is crowned with glory and honour for the suffering of death; that he, by the grace of God, should taste of death for all men.
Nevertheless, we yet see not all things subdued unto him. But him that was made less than the angels, we see that it was Iesus: which is crowned with glory and honour for the suffering of death; that he, by the grace of God, should taste of death for all men. For it became him - for whom are all things, and by whom are all things - after that he had brought many sons unto glory, that he should make the Lord of their salvation perfect through suffering.
For it became him - for whom are all things, and by whom are all things - after that he had brought many sons unto glory, that he should make the Lord of their salvation perfect through suffering. Forasmuch as he that sanctifieth, and they which are sanctified, are all of one. For which cause's sake he is not ashamed to call them brethren,
Forasmuch as he that sanctifieth, and they which are sanctified, are all of one. For which cause's sake he is not ashamed to call them brethren, saying, "I will declare thy name unto my brethren, and in the midst of the congregation will I praise thee."
saying, "I will declare thy name unto my brethren, and in the midst of the congregation will I praise thee." And again, "I will put my trust in him." And again, "Behold here am I and the children which God hath given me."
And again, "I will put my trust in him." And again, "Behold here am I and the children which God hath given me." Forasmuch, then, as the children were partakers of flesh and blood, he also himself likewise took part with them, for to put down through death him that had lordship over death: that is to say, the devil.
Forasmuch, then, as the children were partakers of flesh and blood, he also himself likewise took part with them, for to put down through death him that had lordship over death: that is to say, the devil. And that he might deliver them which, through fear of death, all their life time were in danger of bondage.
And that he might deliver them which, through fear of death, all their life time were in danger of bondage.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
which was a similitude for the time then present, and in which were offered gifts and sacrifices that could not make them that minister perfect, as pertaining to the conscience;
which was a similitude for the time then present, and in which were offered gifts and sacrifices that could not make them that minister perfect, as pertaining to the conscience;
neither by the blood of goats, and calves: but by his own blood, we entered once for all into the holy place, and found eternal redemption.
neither by the blood of goats, and calves: but by his own blood, we entered once for all into the holy place, and found eternal redemption. For if the blood of oxen, and of goats, and the ashes of a heifer, when it was sprinkled, purified the unclean, as touching the purifying of the flesh:
For if the blood of oxen, and of goats, and the ashes of a heifer, when it was sprinkled, purified the unclean, as touching the purifying of the flesh: How much more shall the blood of Christ - which through the eternal spirit, offered himself without spot to God - purge your consciences from dead works, for to serve the living God?
How much more shall the blood of Christ - which through the eternal spirit, offered himself without spot to God - purge your consciences from dead works, for to serve the living God?
For the law - which hath but the shadow of good things to come, and not the things in their own fashion - can never with the sacrifices which they offer year by year continually make the comers thereunto perfect.
For the law - which hath but the shadow of good things to come, and not the things in their own fashion - can never with the sacrifices which they offer year by year continually make the comers thereunto perfect. For would not then those sacrifices have ceased to have been offered? Because that the offerers, once purged, should have had no more consciences of sins.
For would not then those sacrifices have ceased to have been offered? Because that the offerers, once purged, should have had no more consciences of sins.
let us draw nigh with a true heart in a full faith sprinkled in our hearts, from an evil conscience, and washed in our bodies with pure water,
let us draw nigh with a true heart in a full faith sprinkled in our hearts, from an evil conscience, and washed in our bodies with pure water,
Forasmuch as ye know how that ye were not redeemed with corruptible gold and silver from your vain conversation, which ye received by the traditions of the fathers,
Forasmuch as ye know how that ye were not redeemed with corruptible gold and silver from your vain conversation, which ye received by the traditions of the fathers,
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
and from Jesus Christ which is a faithful witness, and first begotten of the dead: and Lord over the kings of the earth. Unto him that loved us and washed us from our sins in his own blood,
and from Jesus Christ which is a faithful witness, and first begotten of the dead: and Lord over the kings of the earth. Unto him that loved us and washed us from our sins in his own blood,
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
See Verses Found in Dictionary
And it fortuned, in process of time, that Cain brought of the fruit of the earth an offering unto the LORD. And Abel, he brought also of the firstlings of his sheep and of the fat of them. And the LORD looked unto Abel and to his offering: read more. but unto Cain and unto his offering, looked he not. And Cain was wroth exceedingly, and lowered.
But and if thou dost evil, by and by thy sin lieth open in the door. Notwithstanding, let it be subdued unto thee, and see thou rule it."
An altar of earth thou shalt make unto me and thereon offer thy burnt offerings and thy peace offerings, and thy sheep and thine oxen. And in all places where I shall put the remembrance of my name, thither I will come unto thee and bless thee.
and sent young men of the children of Israel to sacrifice burnt offerings and to offer peace offerings of oxen unto the LORD.
The rich shall not pass, and the poor shall not go under, half a sicle; when they give a heave offering unto the LORD for the atonement of their souls. And thou shalt take the reconciling money of the children of Israel and shalt put it unto the use of the tabernacle of witness, and it shall be a memorial of the children of Israel before the LORD, to make atonement for their souls."
And on the morrow, Moses said unto the people, "Ye have sinned a great sin. But now I will go up unto the LORD, to wit whether I can make an atonement for your sin."
And when the LORD walked before him, he cried, "LORD, LORD God full of compassion and mercy, which art not lightly angry but abundant in mercy and truth, and keepest mercy in store for thousands, and forgivest wickedness, trespass and sin - for there is no man innocent before thee - and visitest the wickedness of the fathers upon the children and upon children's children, even unto the third and fourth generation."
And let him put his hand upon the head of the burnt sacrifice, and favour shall be given him to make an atonement for him,
And let him put his hand upon the head of the burnt sacrifice, and favour shall be given him to make an atonement for him,
and shall do with his ox as he did with the sin offering ox. And the priest shall make an atonement for them, and so it shall be forgiven them. And he shall bring the ox without the host, and burn him as he burned the first, so is this the sin offering of the commonalty.
and burn all his fat upon the altar, as he doth the fat of the peace offerings. And the priest shall make an atonement for him as concerning his sin, and so it shall be forgiven him.
and burn all his fat upon the altar, as he doth the fat of the peace offerings. And the priest shall make an atonement for him as concerning his sin, and so it shall be forgiven him.
and shall take away all his fat as the fat of the peace offerings is taken away. And the priest shall burn it upon the altar for a sweet savour unto the LORD, and the priest shall make an atonement for him and it shall be forgiven him.
and shall take away all his fat as the fat of the peace offerings is taken away. And the priest shall burn it upon the altar for a sweet savour unto the LORD, and the priest shall make an atonement for him and it shall be forgiven him.
And he shall take away all the fat thereof, as the fat of the sheep of the peace offerings was taken away. And the priest shall burn it upon the altar for the LORD's sacrifice, and the priest shall make an atonement for his sin, and it shall be forgiven him."'
and shall bring his trespass offering unto the LORD for his sin which he hath sinned. A female from the flock, whether it be an ewe or a she goat, for a sin offering. And the priest shall make an atonement for him for his sin.
and let Aaron put both his hands upon the head of the live goat, and confess over him all the misdeeds of the children of Israel, and all their trespasses, and all their sins: and let him put them upon the head of the goat and send him away by the hands of one that is acquainted in the wilderness.
for the life of the flesh is in the blood; and I have given it unto you upon the altar, to make an atonement for your souls, for blood shall make an atonement for the soul.
for the life of the flesh is in the blood; and I have given it unto you upon the altar, to make an atonement for your souls, for blood shall make an atonement for the soul.
And he shall bring for his trespass offering unto the LORD, even unto the door of the tabernacle of witness: a ram for a trespass offering. And the priest shall make an atonement for him with the ram of the trespass offering before the LORD, for his sin which he hath done: and it shall be forgiven him, as concerning the sin which he hath done.
And ye shall offer a he goat for a sin offering: and two lambs of one year old for peace offerings.
"'And the soul that doth ought presumptuously, whether he be an Israelite or a stranger, the same hath despised the LORD. And that soul shall be destroyed from among his people,
and he shall have it and his seed after him, even the covenant of the priest's office forever, because he was jealous for his God's sake and made an atonement for the children of Israel.'"
Above all things, be strong and harden thyself, to observe and to do according to all the laws which Moses my servant commanded thee. Turn there from neither to the righthand, nor to the left: that thou mayest have understanding in all thou takest in hand.
Above all things, be strong and harden thyself, to observe and to do according to all the laws which Moses my servant commanded thee. Turn there from neither to the righthand, nor to the left: that thou mayest have understanding in all thou takest in hand.
And it was told the king of Jericho, saying, "Behold there came men in hither tonight, of the children of Israel, to spy out the country."
And it was told the king of Jericho, saying, "Behold there came men in hither tonight, of the children of Israel, to spy out the country."
And Joshua said unto the people, "Purify yourselves, for tomorrow the LORD shall show wonders among you."
And Joshua said unto the people, "Purify yourselves, for tomorrow the LORD shall show wonders among you."
For the priests that bare the ark stood in the midst of Jordan, until all was finished that the LORD commanded Joshua to say unto the people, according to all that Moses charged Joshua. And the people hasted and went over.
For the priests that bare the ark stood in the midst of Jordan, until all was finished that the LORD commanded Joshua to say unto the people, according to all that Moses charged Joshua. And the people hasted and went over.
For the priests that bare the ark stood in the midst of Jordan, until all was finished that the LORD commanded Joshua to say unto the people, according to all that Moses charged Joshua. And the people hasted and went over. When all the people were clean over, then went over the ark of the LORD, and also the priests before the people.
And therefore I have sworn unto the house of Eli, that the wickedness of Eli's house shall not be purged with sacrifice nor offering, while the world standeth."
And it fortuned that when they had passed over the time of their banqueting round about; Job sent for them, and sanctified them, and gat up early, and offered for every one a burnt offering. For Job thought thus: "Peradventure my sons have done some offense, and have been unthankful to God in their hearts." And thus did Job everyday.
Now when the LORD had spoken these words unto Job, he said unto Eliphaz the Temanite, "I am displeased with thee and thy two friends, for ye have not spoken the thing that is right before me, like as my servant Job hath done. Therefore take seven oxen and seven rams, and go to my servant Job, offer up also for yourselves a burnt offering: and let my servant Job pray for you. Him will I accept, and not deal with you after your foolishness: in that ye have not spoken the thing which is right, like as my servant Job hath done."
He was wounded for our transgressions, and bruised for our iniquities. The correction that brought us peace was on him, and with his stripes we were healed. And we went astray as sheep, and turned every man his way: and the LORD put on him the wickedness of us all.
By the reason of the affliction, he was not esteemed: and yet his generation who can number? When he is taken from the earth of living men: for my people's transgression he was plagued.
And yet the LORD determined to bruise him with infirmities. His soul giving herself for trangression, he shall see seed of long continuance; and the will of the LORD shall prosper in his hand. Because of the labour of his soul, he shall see and be satisfied. With his knowledge, he, being just, shall justify my servants: and that a great number. And he shall bear their iniquities. read more. Therefore I will give him his part in many, and the spoil of the rich he shall divide: because he gave his soul to death, and was numbered with the trespassers, and he bare the sin of many, and made intercession for transgressors.
Therefore I will give him his part in many, and the spoil of the rich he shall divide: because he gave his soul to death, and was numbered with the trespassers, and he bare the sin of many, and made intercession for transgressors.
Again, he sayeth unto the strangers that are disposed to stick to the LORD, to serve him, and to Love his name: That they shall be no bondman. And all they, which keep themselves, that they unhallow not the Sabbath - namely, that they fulfill my covenant - Them will I bring to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and sacrifices shall be accepted upon mine altar. For my house shall be a house of prayer for all people.
All the cattle of Cedar shall be gathered unto thee, the rams Nebaioth shall serve thee, to be offered upon mine altar, which I have chosen, and in the house of my glory which I have garnished.
And it shall come to pass, that from moon to moon, from Sabbath to Sabbath, all flesh shall come to worship before me, sayeth the LORD.
Nevertheless, if ye will hear me, sayeth the LORD, and bear no burden into the city through this gate upon the Sabbath; If ye will hallow the Sabbath, so that ye do no work therein; then shall there go through the gates of this city, kings and princes, that shall sit upon the stool of David: They shall be carried upon chariots, and ride upon horses, both they and their princes. Yea, whole Judah and all the citizens of Jerusalem shall go herethrough, and this city shall ever be the more and more inhabited. read more. There shall come men also from the cities of Judah; from about Jerusalem, and from the land of Benjamin; from the plain fields; from the mountains and from the wilderness; which shall bring burnt offerings, sacrifices, oblations, and incense, and offer up thanksgiving in the house of the LORD. But if ye will not be obedient unto me, to hallow the Sabbath: so that ye will bear your burdens through the gates of Jerusalem upon the Sabbath: Then shall I set fire upon the gates of Jerusalem, and it shall burn up the houses of Jerusalem, and no man shall be able to quench it."
"For thus the LORD promiseth: David shall never want one to sit upon the stool of the house of Israel: neither shall the priests and Levites want one to offer always before me burnt offerings, to kindle the meat offerings, and to prepare the sacrifices."
In the door porch, there stood on either side two tables for the slaughtering; to slay the burnt offerings, sin offerings, and trespass offerings thereupon.
Then said he unto me, "The chambers toward the north and the south which stand before the back building: those be holy habitations, wherein the priests that do service before the LORD must eat the most holy offerings. And there must they lay the most holy offerings: meat offerings, sin offerings and the trespass offerings, for it is a holy place.
Seventy weeks are determined over thy people, and over the holy city: that the wickedness may be consumed, that the sin may have an end, that the offense may be reconciled, and to bring in everlasting righteousness, to fulfill the visions and the Prophets, and to anoint the most holy one. Understand this then, and mark it well: That from the time it shall be concluded to go and repair Jerusalem again, unto Christ, the anointed Prince: there shall be seven weeks.Then shall the streets and walls be builded again sixty two weeks, but with hard troublous time. read more. After these sixty two weeks, shall Christ be slain, and they shall have no pleasure in him. Then shall there come a people with the prince, and destroy the city and the Sanctuary: and his end shall come as the water flood. But the desolation shall continue till the end of the battle.
"What acceptable thing shall I offer unto the LORD? Shall I bow my knee to the high God? Shall I come before him with burnt offerings, and with calves of a year old? Hath the LORD a pleasure in many thousand rams, or innumerable streams of oil? Or shall I give my firstborn for mine offenses, and the fruit of my body for the sin of my soul?"
for lo, the stone that I have laid before Joshua: upon one stone shall be seven eyes. Behold, I will hew him out, sayeth the LORD of Hosts, and take away the sin of that land in one day.
Moreover, upon the house of David and upon the citizens of Jerusalem, will I pour out the spirit of grace and prayer, so that they shall look upon me, whom they have pierced: and they shall beweep him, as men mourn for their only begotten son: Yea, and be sorry for him, as men are sorry for their first child
In that time shall the house of David and the citizens of Jerusalem have an open well, to wash of sin and uncleanness.
"Arise, O thou sword, upon my shepherd, and upon the prince of my people, sayeth the LORD of Hosts: Smite the shepherd, and the sheep shall be scattered abroad, and so will I turn mine hand to the little ones.
Behold, I send my messenger which shall prepare the way before me. And suddenly shall the Lord whom ye seek, come unto his temple, and the messenger of the covenant whom ye desire. Behold, he cometh saith the LORD Sabaoth.
She shall bring forth a son; and thou shalt call his name Jesus: For he shall save his people from their sins."
And Jesus said unto them, "Can the wedding children mourn as long as the bridegroom is with them? The time will come, when the bridegroom shall be taken from them, and then shall they fast.
From that time forth, Jesus began to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders, and of the high priests, and of the scribes; and must be killed, and rise again the third day.
As they passed the time in Galilee, Jesus said unto them, "The son of man shall be betrayed into the hands of men, and they shall kill him, and the third day he shall rise again." And they sorrowed greatly.
"Behold, we go up to Jerusalem, and the son of man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the gentiles, to be mocked, to be scourged, and to be crucified: and the third day he shall rise again."
Even as the son of man came, not to be ministered unto, but to minister: and to give his life for the redemption of many."
As they did eat, Jesus took bread and gave thanks, brake it, and gave it to the disciples, and said, "Take. Eat. This is my body."
And Jesus came, and spake unto them, saying, "All power is given unto me in heaven, and in earth. Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost; read more. teaching them to observe all things, whatsoever I commanded you. And lo, I am with you always even until the end of the world."
He answered and said unto them, "Elijah verily shall first come and restore all things. Also the son of man, as it is written, shall suffer many things, and shall be set at nought.
And they were in the way, going up to Jerusalem. And Jesus went before them. And they were amazed. And as they followed, were afraid. And Jesus took the twelve again, and began to tell them what things should happen unto him.
And he took with him Peter, James, and John, and he began to wax abashed and to be in an agony.
And at the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabacthani," which is, if it be interpreted, "My God, my God, why hast thou forsaken me?"
Lo: thou shalt conceive in thy womb, and shalt bear a son, and shalt call his name Jesus. He shall be great, and shall be called the son of the highest. And the Lord God shall give unto him the seat of his father David: read more. And he shall reign over the house of Jacob forever, and of his kingdom shall be none end."
for unto you is born this day in the city of David a saviour, which is Christ the Lord.
And as soon as the devil had ended all his temptations, he departed from him for a season.
which appeared gloriously, and spake of his departing, which he should end at Jerusalem.
And it followed, when the time was come that he should be received up, then he set his face to go to Jerusalem:
Notwithstanding, I must be baptised with a baptism. And how am I pained till it be ended?
For I say unto you that, yet, that which is written must be performed in me: for those things which are written of me have an end."
For I say unto you that, yet, that which is written must be performed in me: for those things which are written of me have an end."
and said unto them, "Thus is it written, and thus it behooved Christ to suffer, and to rise again from death the third day.
and said unto them, "Thus is it written, and thus it behooved Christ to suffer, and to rise again from death the third day. And that repentance, and remission of sins, should be preached in his name among all nations. And must begin at Jerusalem.
All things were made by it, and without it was made no thing, that was made. In it was life; And the life was the light of men;
He was not that light: but to bear witness of the light. That was a true light, which lighteneth all men that come into the world. read more. He was in the world, and the world by him was made: and yet the world knew him not. He came among his own, and his own received him not. But as many as received him, to them gave he power to be the sons of God: in that they believed on his name: which were born not of blood nor of the will of the flesh, nor yet of the will of man: but of God. And the word was made flesh, and dwelt among us, and we saw the glory of it, as the glory of the only begotten son of the father, which word was full of grace, and verity.
The next day, John saw Jesus coming unto him, and said, "Behold, the lamb of God, which taketh away the sin of the world.
And as Moses lift up the serpent in the wilderness, even so must the son of man be lift up,
Jesus said unto them, "Verily, verily I say unto you, Moses gave you bread from heaven: but my father giveth you the true bread from heaven.
Jesus answered and said unto them, "Though I bear record of myself, yet my record is true: for I know whence I came and whither I go. But ye cannot tell whence I come, and whither I go.
I am the good shepherd. The good shepherd giveth his life for the sheep.
As my father knoweth me: even so know I my father. And I give my life for the sheep,
Therefore doth my father love me: because I put my life from me, that I might take it again. No man taketh it from me: but I put it away of myself. I have power to put it from me, and power I have to take it again. This commandment have I received of my father."
"Now is my soul troubled. And what shall I say, 'Father deliver me from this hour?' But therefore came I unto this hour.
Then Jesus said unto them again, "Peace be with you. As my father sent me, even so send I you." And when he had said that, he breathed on them, and said unto them, "Receive the holy ghost. read more. Whosoever's sins ye remit, they are remitted unto them: And whosoever's sins ye retain, they are retained."
This Jesus hath God raised up, whereof we all are witnesses. Since now that he by the righthand of God exalted is, and hath received of the father the promise of the holy ghost, he hath shed forth that which ye now see and hear.
that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh: and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death:
For by it, the righteousness which cometh of God is opened, from faith to faith. As it is written, "The just shall live by faith."
What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin,
Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God,
Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. read more. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets.
Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe.
The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God:
There is no difference: For all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ Jesus
but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed, which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus. read more. Where is then thy rejoicing? It is excluded. By what law? By the law of works? Nay: but by the law of faith. We suppose, therefore we hold, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also the God of the gentiles? Yes, even of the Gentiles also. For it is God only which justifieth circumcision, which is of faith: and uncircumcision through faith. Do we then destroy the law through faith? God forbid. But we, rather, maintain the law.
But God setteth out his love that he hath to us; Seeing that while we were yet sinners; Christ died for us.
But God setteth out his love that he hath to us; Seeing that while we were yet sinners; Christ died for us. Much more then, now seeing we are justified in his blood, shall we be saved from wrath through him.
Much more then, now seeing we are justified in his blood, shall we be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life.
For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life.
For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement. Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned.
For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous.
What shall we say then? Shall we continue in sin, that there may be abundance of grace?
This we must remember, that our old man is crucified with him also, that the body of sin might utterly be destroyed; that henceforth we should not be servants of sin.
Let not sin reign therefore in your mortal bodies, that ye should thereunto obey in the lusts of it. Neither give ye your members as instruments of unrighteousness unto sin: But give yourselves unto God, as they that are alive from death. And give your members as instruments of righteousness unto God. read more. Let not sin have power over you. For ye are not under the law, but under grace.
There is, then, no damnation to them which are in Christ Jesus: which walk not after the flesh but after the spirit: For the law of the spirit, that bringeth life through Jesus Christ, hath delivered me from the law of sin, and death: read more. For what the law could not do, inasmuch as it was weak because of the flesh - that performed God, and sent his son in the similitude of sinful flesh, and by sin damned sin in the flesh;
Not they only, but even we also: which have the first fruits of the spirit mourn in ourselves and wait for the adoption and look for the deliverance of our bodies.
Which spared not his own son, but gave him for us all: How shall he not with him give us all things also?
Which spared not his own son, but gave him for us all: How shall he not with him give us all things also?
Which spared not his own son, but gave him for us all: How shall he not with him give us all things also? Who shall lay anything to the charge of God's chosen? It is God that justifieth: read more. who then shall condemn? It is Christ which is dead; Yea rather which is risen again, which is also on the righthand of God and maketh intercession for us.
who then shall condemn? It is Christ which is dead; Yea rather which is risen again, which is also on the righthand of God and maketh intercession for us.
For ye are dearly bought. Therefore glorify ye God in your bodies and in your spirits, for they are God's.
That which I delivered unto you I received of the Lord. For the Lord Jesus the same night in the which he was betrayed, took bread,
For first of all, I delivered unto you that which I received: how that Christ died for our sins, agreeing to the scriptures, and that he was buried, and that he arose again the third day according to the scriptures,
For by a man came death, and by a man came resurrection of the dead. For as by Adam all die; even so by Christ, shall all be made alive,
As it is written, "The first man Adam was made a living soul," and the last Adam was made a quickening spirit: Howbeit, that is not first which is spiritual: but that which is natural, and then that which is spiritual. read more. The first man is of the earth, earthy: The second man is the Lord, from heaven.
for he hath made him to be sin for us, which knew no sin, that we by his means should be that righteousness which before God is allowed.
which gave himself for our sins, to deliver us from this present evil world, through the will of God our father,
which gave himself for our sins, to deliver us from this present evil world, through the will of God our father,
know that a man is not justified by the deeds of the law: but by the faith of Jesus Christ - and therefore we have believed on Jesus Christ, that we might be justified by the faith of Christ and not by the deeds of the law: because that no flesh shall be justified by the deeds of the law.
I am crucified with Christ. I live verily, yet now not I, but Christ liveth in me. For the life which I now live in the flesh, I live by the faith of the son of God, which loved me, and gave himself for me.
But Christ hath delivered us from the curse of the law, and was made accursed for us - for it is written, "Cursed is everyone that hangeth on tree" -
But when the time was full come, God sent his son - born of a woman, and made bond unto the law -
But when the time was full come, God sent his son - born of a woman, and made bond unto the law -
But when the time was full come, God sent his son - born of a woman, and made bond unto the law - to redeem them which were under the law: that we through election might receive the inheritance that belongeth unto the natural sons.
God forbid that I should rejoice but in the cross of our Lord Jesus Christ, whereby the world is crucified as touching me, and I as concerning the world.
God forbid that I should rejoice but in the cross of our Lord Jesus Christ, whereby the world is crucified as touching me, and I as concerning the world.
By whom we have redemption through his blood, that is to say, even the forgiveness of sins, according to the riches of his grace,
and what is the exceeding greatness of his power to us ward, which believe according to the working of that his mighty power,
in the which, in time past, ye walked, according to the course of this world, and after the governor that ruleth in the air, the spirit that now worketh in the children of unbelief, among which we also had our conversation in time past, in the lusts of our flesh, and fulfilled the will of the flesh, and of the mind: and were naturally the children of wrath, even as well as others.
But now in Christ Jesus, ye which a while ago were far off, are made nigh by the blood of Christ. For he is our peace, which hath made of both one, and hath broken down the wall in the midst, that was a stop between us, read more. and hath also put away, through his flesh, the cause of hatred - that is to say, the law of commandments contained in the law written - for to make of twain one new man in himself, so making peace. And to reconcile both unto God in one body through his cross, and slew hatred thereby: and came, and preached peace to you which were afar off, and to them that were nigh.
and are built upon the foundation of the apostles and prophets - Jesus Christ being the head cornerstone -
Be ye followers of God as dear children, and walk in love even as Christ loved us, and gave himself for us, an offering and a sacrifice of a sweet savour to God.
and walk in love even as Christ loved us, and gave himself for us, an offering and a sacrifice of a sweet savour to God.
For we wrestle not against flesh and blood: but against rule, against power, and against worldly rulers of the darkness of this world, against spiritual wickedness for heavenly things.
Nevertheless, he made himself of no reputation, and took on him the shape of a servant, and became like unto men, and was found in his apparel as a man. He humbled himself and became obedient unto the death, even the death of the cross.
He humbled himself and became obedient unto the death, even the death of the cross.
in whom we have redemption through his blood, that is to say, forgiveness of sins, which is the image of the invisible God, first begotten of all creatures: read more. for by him were all things created, things that are in heaven, and things that are in earth: things visible, and things invisible: whether they be majesty or lordship, either rule or power. All things are created by him, and in him, and he is before all things, and in him all things have their being. And he is the head of the body, that is, to wit, of the congregation: he is the beginning and first begotten of the dead, that in all things he might have the preeminence. For it pleased the father that in him should all fullness dwell, and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth.
and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth.
and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth. And you - which were in times past strangers and enemies, because your minds were set in evil works - hath he now reconciled read more. in the body of his flesh through death, to make you holy, unblameable, and without fault in his own sight,
And without nay, great is that mystery of godliness. God was showed in the flesh, was justified in the spirit, was seen of angels, was preached unto the gentiles, was believed on in earth and received up in glory.
to be of discreet, chaste, housewifely, good, and obedient unto their own husbands, that the word of God be not evil spoken of. Young men likewise exhort that they be sober minded.
and with the wholesome word which cannot be rebuked, that he which withstandeth may be ashamed, having no thing in you that he may dispraise.
which gave himself for us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, fervently given unto good works.
which gave himself for us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, fervently given unto good works.
but in these last days he hath spoken unto us by his son, whom he hath made heir of all things: by whom also he made the world.
but in these last days he hath spoken unto us by his son, whom he hath made heir of all things: by whom also he made the world. Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
Forasmuch, then, as the children were partakers of flesh and blood, he also himself likewise took part with them, for to put down through death him that had lordship over death: that is to say, the devil.
Forasmuch, then, as the children were partakers of flesh and blood, he also himself likewise took part with them, for to put down through death him that had lordship over death: that is to say, the devil. And that he might deliver them which, through fear of death, all their life time were in danger of bondage.
And that he might deliver them which, through fear of death, all their life time were in danger of bondage. For he in no place taketh on him the angels: but the seed of Abraham taketh he on him. read more. Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins. For in that he himself suffered, and was tempted, he is able to succour them that are tempted.
For if Joshua had given them rest, then would he not afterward have spoken of another day. There remaineth therefore yet a rest to the people of God.
Seeing, then, that we have a great high priest which is entered into heaven - I mean Jesus the son of God - let us hold our profession. For we have not a high priest, which cannot have compassion on our infirmities: but was in all points tempted, as we are: but yet without sin.
For we have not a high priest, which cannot have compassion on our infirmities: but was in all points tempted, as we are: but yet without sin. Let us therefore go boldly unto the seat of grace, that we may receive mercy, and find grace to help in time of need.
Such a high priest it becometh us to have, which is holy, harmless, undefiled, separate from sinners, and made higher than heaven.
But into the second went the high priest alone, once every year: and not without blood, which he offered for himself, and for the ignorance of the people. Wherewith the holy ghost this signifying, that the way of holy things was not yet opened, while as yet the first tabernacle was standing,
with meats only and drinks, and divers washings, and justifyings of the flesh, which were ordained until the time of reformation.
with meats only and drinks, and divers washings, and justifyings of the flesh, which were ordained until the time of reformation. But Christ being a high priest of good things to come, came by a greater, and a more perfect tabernacle, not made with hands: that is to say, not of this manner building, read more. neither by the blood of goats, and calves: but by his own blood, we entered once for all into the holy place, and found eternal redemption. For if the blood of oxen, and of goats, and the ashes of a heifer, when it was sprinkled, purified the unclean, as touching the purifying of the flesh: How much more shall the blood of Christ - which through the eternal spirit, offered himself without spot to God - purge your consciences from dead works, for to serve the living God?
And almost all things are, by the law, purged with blood, and without shedding of blood, is no remission.
For Christ is not entered into the holy places, that are made with hands, which are but similitudes of true things: but is entered into very heaven, for to appear now in the sight of God for us. Not to offer himself often, as the high priest entereth into the holy place every year with strange blood: read more. for then must he have often suffered since the world began: But now in the end of the world, hath he appeared once, to put sin to flight, by the offering up of himself. And as it is appointed unto men that they shall once die, and then cometh the judgment, even so Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear again, without sin, unto their salvation.
For the law - which hath but the shadow of good things to come, and not the things in their own fashion - can never with the sacrifices which they offer year by year continually make the comers thereunto perfect.
For it is impossible that the blood of oxen, and of goats should take away sins.
Above when he had said, "sacrifice, and offering, and burnt sacrifices, and sin offerings thou wouldest not have, neither hast allowed" - which yet are offered by the law - And then he said, "Lo I am come to do thy will o God." He taketh away the first to establish the latter.
And then he said, "Lo I am come to do thy will o God." He taketh away the first to establish the latter. By the which will we are sanctified, by the offering of the body of Jesus Christ once for all.
By the which will we are sanctified, by the offering of the body of Jesus Christ once for all.
By the which will we are sanctified, by the offering of the body of Jesus Christ once for all.
By the which will we are sanctified, by the offering of the body of Jesus Christ once for all. And every priest is ready daily ministering, and often times offereth one manner of offering, which can never take away sins: read more. but this man after he had offered one sacrifice for sins, sat him down for ever on the righthand of God, and from henceforth tarrieth till his foes be made his footstool. For with one offering hath he made perfect forever them that are sanctified.
Of how much sorer punishment, suppose ye, shall he be counted worthy, which treadeth underfoot the son of God: and counteth the blood of the testament as an unholy thing, wherewith he was sanctified, and doth dishonour to the spirit of grace.
Elect by the foreknowledge of God the father, through the sanctifying of the spirit, unto obedience and sprinkling of the blood of Jesus Christ. Grace be with you, and peace be multiplied.
Forasmuch as ye know how that ye were not redeemed with corruptible gold and silver from your vain conversation, which ye received by the traditions of the fathers, but with the precious blood of Christ, as of a lamb undefiled, and without spot,
For hereunto verily were ye called, for Christ also suffered for us: leaving us an example that ye should follow his steps,
which his own self bare our sins in his body on the tree, that we should be delivered from sin and should live in righteousness. By whose stripes ye were healed.
Forasmuch as Christ hath once suffered for sins, the just for the unjust, for to bring us to God, and was killed, as pertaining to the flesh: but was quickened in the spirit.
My little children, these things write I unto you, that ye should sin not: if, though, any man sin, yet we have an Advocate with the father, even Jesus Christ, which is righteous.
and from Jesus Christ which is a faithful witness, and first begotten of the dead: and Lord over the kings of the earth. Unto him that loved us and washed us from our sins in his own blood,
and from Jesus Christ which is a faithful witness, and first begotten of the dead: and Lord over the kings of the earth. Unto him that loved us and washed us from our sins in his own blood,
saying, "I am Alpha and Omega, the first and the last. That thou seest, write in a book and send it unto the congregations which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea."
"And unto the messenger of the congregation which is in Laodicea write, 'This saith - amen - the faithful and true witness, the beginning of the creatures of God.
and they sung a new song saying, "Thou art worthy to take the book, and to open the seals thereof, for thou wast killed, and hast redeemed us by thy blood, out of all kindreds, and tongues, and people, and nations,
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 he be set to a sum of money, then he shall give for the deliverance of his life, according to all that is put unto him.
This is the thing that thou shalt do unto them when thou hallowest them to be my priests. Take one ox and two rams that are without blemish,
And the LORD spake unto Moses, saying, "When thou takest the sum of the children of Israel and tellest them, they shall give every man a reconciling of his soul unto the LORD, that there be no plague among them when thou tellest them. read more. And thus much shall every man give that goeth in the number: half a sicle, after the holy sicle: a sicle is twenty geras: and a half sicle shall be the heave offering unto the LORD. And all that are numbered of them that are twenty years old and above shall give a heave offering unto the LORD. The rich shall not pass, and the poor shall not go under, half a sicle; when they give a heave offering unto the LORD for the atonement of their souls. And thou shalt take the reconciling money of the children of Israel and shalt put it unto the use of the tabernacle of witness, and it shall be a memorial of the children of Israel before the LORD, to make atonement for their souls."
And when the people saw that it was long or Moses came down out of the mountain, they gathered themselves together and came unto Aaron and said unto him, "Up, and make us a god to go before us: for of this Moses, the fellow that brought us out of the land of Egypt, we wot not what is become."
And the LORD called Moses, and spake unto him out of the tabernacle of witness, saying,
and shall do with his ox as he did with the sin offering ox. And the priest shall make an atonement for them, and so it shall be forgiven them.
then shall the priest command that there be brought for him that shall be cleansed two living birds that are clean, and cypress wood, and a piece of purple cloth and hyssop. And the priest shall command that one of the birds be killed over an earthen vessel of running water. read more. And the priest shall take the living bird and the cypress wood and the purple and the hyssop, and shall dip them and the living bird in the blood of the slain bird, and in the running water, and sprinkle it upon him that must be cleansed of his leprosy seven times and cleanse him, and shall let the living bird go free into the fields.
And he shall take the two goats and present them before the LORD in the door of the tabernacle of witness. And Aaron cast lots over the two goats: one lot for the LORD, and another for a scapegoat. read more. And Aaron shall bring the goat upon which the LORD's lot fell, and offer him for a sin offering. But the goat on which the lot fell to scape, he shall set alive before the LORD; to reconcile with and to let him go free into the wilderness.
And Korah, the son of Izhar, the son of Kohath, the son of Levi; and Dathan and Abiram, the son of Eliab; and On the son of Peleth, the sons of Reuben,
And Israel dwelt in Shittim, and the people began to commit whoredom with the daughters of Moab,
Also, the first day of the seventh month shall be a holy feast unto you, and ye shall do no laborious work therein. It shall be a day of trumpet blowing unto you.
Moreover ye shall take none amends for the life of the murderer, which is worthy to die: But he shall be put to death.
"'And see that ye pollute not the land which ye are in, for blood defileth the land. And the land can none otherwise be cleansed of the blood that is shed therein, but by the blood of it that shed it.
Behold, here I am. Answer me before the LORD and before his anointed, whose ox have I taken? Or whose ass have I taken? Whom have I done wrong to? Or whom have I oppressed? And of whose hand have I received any bribe, to blind mine eyes therewith? And I will restore it you again."
namely to the shewbread, to the daily meat offering, to the daily burnt offering of the Sabbaths, of the new moons and feast days, and to the things that were sanctified, and to the sin offerings, to reconcile Israel withal, and to all the business in the house of our God.
There be many that say, "Who will show us any good? LORD lift thou up the light of thy countenance upon us."
Evil will stirreth up strife; but love covereth the multitude of sins.
Therefore shall trouble come upon thee, and thou shalt not know, from whence it shall arise. Mischief shalt fall upon thee, which thou shalt not be able to put off. A sudden misery shall come upon thee, before thou be aware.
For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
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 setteth out his love that he hath to us; Seeing that while we were yet sinners; Christ died for us. Much more then, now seeing we are justified in his blood, shall we be saved from wrath through him. read more. For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life.
and by him to reconcile all things unto himself, and to set at peace by him through the blood of his cross both things in heaven and things in earth.
in the body of his flesh through death, to make you holy, unblameable, and without fault in his own sight,
for then must he have often suffered since the world began: But now in the end of the world, hath he appeared once, to put sin to flight, by the offering up of himself.
even so Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear again, without sin, unto their salvation.
By the which will we are sanctified, by the offering of the body of Jesus Christ once for all.
but this man after he had offered one sacrifice for sins, sat him down for ever on the righthand of God,
Forasmuch as ye know how that ye were not redeemed with corruptible gold and silver from your vain conversation, which ye received by the traditions of the fathers, but with the precious blood of Christ, as of a lamb undefiled, and without spot,