Reference: Atonement
American
The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES. The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin."
Easton
This word does not occur in the Authorized Version of the New Testament except in Ro 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex 32:30; Le 4:26; 5:16; Nu 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (Joh 3:16; Ro 3:24-25; Eph 1:7; 1Jo 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex 34:7; Jos 24:19; Ps 5:4; 7:11; Na 1:2,6; Ro 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
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For God so loved the world that he gave his only Son, that every one believing in him may not perish but have eternal life.
But if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous who inflicts wrath? I speak as a man;??6 by no means;??ince [if he was] how shall God judge the world?
being justified freely by his grace through the redemption in Christ Jesus, whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God,
And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.
in whom we have the redemption through his blood, 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/sawyer'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
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but I tell you, that every one who looks on a woman to desire her inordinately, has already committed adultery with her in his heart.
but I tell you, that every one who looks on a woman to desire her inordinately, has already committed adultery with her in his heart.
as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
For the Son of man also came not to be served, but to serve and to give his life a ransom for many.
For the Son of man also came not to be served, but to serve and to give his life a ransom for many.
On the next day he saw Jesus coming to him, and said, Behold the Lamb of God, who takes away the sin of the world.
On the next day he saw Jesus coming to him, and said, Behold the Lamb of God, who takes away the sin of the world.
as the Father knows me and I know the Father; and I give my life for the sheep.
as the Father knows me and I know the Father; and I give my life for the sheep.
Take heed to yourselves, therefore, and to all the flock in which the Holy Spirit has made you bishops, to feed the church of the Lord which he has purchased with his blood.
Take heed to yourselves, therefore, and to all the flock in which the Holy Spirit has made you bishops, to feed the church of the Lord which he has purchased with his blood.
for all have sinned and come short of the glory of God,
for all have sinned and come short of the glory of God,
to show his righteousness at the present time, that he may be righteous and justify him that is of faith.
to show his righteousness at the present time, that he may be righteous and justify him that is of faith.
as it is written, I have made you a father of many nations before God in whom he believed, who makes the dead alive and calls things which do not exist as existing.??18 who against hope believed in hope that he should become a father of many nations according to the saying shall your posterity be.
as it is written, I have made you a father of many nations before God in whom he believed, who makes the dead alive and calls things which do not exist as existing.??18 who against hope believed in hope that he should become a father of many nations according to the saying shall your posterity be.
who was delivered up for our sins and raised for our justification.
who was delivered up for our sins and raised for our justification.
And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.
And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.
For the wages of sin is death; but the gift of God is eternal life by Christ Jesus our Lord.
For the wages of sin is death; but the gift of God is eternal life by Christ Jesus our Lord.
THERE is no condemnation therefore to those in Christ Jesus;
THERE is no condemnation therefore to those in Christ Jesus; for the law of the spirit of life in Christ Jesus made me free from the law of sin and death.
for the law of the spirit of life in Christ Jesus made me free from the law of sin and death. For what the law could not do because it was weak through the flesh, God having sent his Son in the likeness of sinful flesh, and for sin, condemned the sin in the flesh,
For what the law could not do because it was weak through the flesh, God having sent his Son in the likeness of sinful flesh, and for sin, condemned the sin in the flesh,
He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things?
He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things?
Remove the old leaven, that you may be a new mass, as you are unleavened; for Christ our passover was also sacrificed for us.
Remove the old leaven, that you may be a new mass, as you are unleavened; for Christ our passover was also sacrificed for us.
And all things are of God, who has reconciled us to himself by Jesus Christ, and given us the ministry of the reconciliation,
And all things are of God, who has reconciled us to himself by Jesus Christ, and given us the ministry of the reconciliation, to wit, that God was in Christ reconciling the world to himself, not imputing to them their offenses, and has given to us the word of reconciliation.
to wit, that God was in Christ reconciling the world to himself, not imputing to them their offenses, and has given to us the word of reconciliation.
Husbands, love your wives as Christ also loved the church and gave himself for it,
Husbands, love your wives as Christ also loved the church and gave himself for it,
For there is one God, and one mediator of God and man, the man Christ Jesus,
For there is one God, and one mediator of God and man, the man Christ Jesus, who gave himself a ransom for all, a testimony for its own times,
who gave himself a ransom for all, a testimony for its own times,
But we see Jesus, made a little less than angels, on account of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for every [man].
But we see Jesus, made a little less than angels, on account of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for every [man]. For it became him, for whom are all things and through whom are all things, to perfect by sufferings the prince of their salvation, bringing many sons to glory.
For it became him, for whom are all things and through whom are all things, to perfect by sufferings the prince of their salvation, bringing many sons to glory. For both he that sanctifies and the sanctified are all of one; for which cause he is not ashamed to call them brothers,
For both he that sanctifies and the sanctified are all of one; for which cause he is not ashamed to call them brothers, saying, I will declare thy name to my brothers, in the midst of the assembly will I sing to thee.
saying, I will declare thy name to my brothers, in the midst of the assembly will I sing to thee. And again, I will trust in him. And again, Behold me and the children which God gave me.
And again, I will trust in him. And again, Behold me and the children which God gave me. Since then the children have partaken of blood and flesh, he in like manner also partook of them, that through death he might destroy him that has the power of death, that is the devil,
Since then the children have partaken of blood and flesh, he in like manner also partook of them, that through death he might destroy him that has the power of death, that is the devil, and liberate those who all their life were subjects of servitude to the fear of death.
and liberate those who all their life were subjects of servitude to the fear of death.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
which is a type of the time at hand, in which gifts and sacrifices are offered that cannot perfect the worshipper as to the conscience,
which is a type of the time at hand, in which gifts and sacrifices are offered that cannot perfect the worshipper as to the conscience,
not with blood of goats and bullocks, but with his own blood, entered once into the sanctuary having found eternal redemption.
not with blood of goats and bullocks, but with his own blood, entered once into the sanctuary having found eternal redemption. For if the blood of bulls and goats, and the ashes of a heifer, sprinkling the defiled, sanctifies to the purification of the flesh,
For if the blood of bulls and goats, and the ashes of a heifer, sprinkling the defiled, sanctifies to the purification of the flesh, how much more shall the blood of Christ, who with an eternal spirit offered himself without fault to God, purify your conscience from dead works to serve the living God.
how much more shall the blood of Christ, who with an eternal spirit offered himself without fault to God, purify your conscience from dead works to serve the living God.
For the law having a shadow of the good things that were to come, not the very likeness of the things, could not by the sacrifices which they offered continually every year perfect the offerers;
For the law having a shadow of the good things that were to come, not the very likeness of the things, could not by the sacrifices which they offered continually every year perfect the offerers; if they could, would they not have ceased to be offered, because those serving would have had no longer a knowledge of sins, having been once purified?
if they could, would they not have ceased to be offered, because those serving would have had no longer a knowledge of sins, having been once purified?
let us approach with a true heart in a full assurance of faith, sprinkled in heart from an evil conscience, and washed in body with pure water,
let us approach with a true heart in a full assurance of faith, sprinkled in heart from an evil conscience, and washed in body with pure water,
knowing that you were not redeemed from your vain mode of life received by tradition from your fathers, with destructible things, silver or gold,
knowing that you were not redeemed from your vain mode of life received by tradition from your fathers, with destructible things, silver or gold,
and he is a propitiation for our sins, and not for ours only but for all the world.
and he is a propitiation for our sins, and not for ours only but for all the world.
and from Jesus Christ, the faithful witness, the first born from the dead, and the ruler of the kings of the earth. To him that loved us and washed us from our sins with his blood,
and from Jesus Christ, the faithful witness, the first born from the dead, and the ruler of the kings of the earth. To him that loved us and washed us from our sins with his blood,
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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and she shall bear a son, and you shall call his name Jesus, for he shall save his people from their sins.
And Jesus said to them, Can the children of the bridechamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken from them, and then they shalt fast.
From that time Jesus began to show his disciples that he must go to Jerusalem, and suffer many things from the elders, and chief priests, and scribes, and be killed, and raised on the third day.
And as they were returning in Galilee, Jesus said to them, The Son of man is about to be delivered into the hands of men, and they will kill him, and on the third day he shall be raised; and they were grieved exceedingly.
Behold we go up to Jerusalem, and the Son of man will be delivered to the chief priests and scribes, and they will condemn him to death, and deliver him to the gentiles, to mock, and scourge, and crucify him; and on the third day he shall be raised.
as the Son of man came not to be served, but to serve, and to give his life a ransom for many.
And as they were eating Jesus took the bread, and having blessed, broke and gave to the disciples, and said, Take, eat; this is my body.
And Jesus coming near spoke to them, saying, All power is given me in heaven and on the earth; go and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; read more. teaching them to keep all things which I have commanded you; and behold, I am with you always till the consummation of the world.
And he said to them, Elijah comes first, and restores all things; as also it is written of the Son of man, That he shall suffer many things, and be set at naught;
And they were on the way going up to Jerusalem, and Jesus went before them; and they were amazed, and afraid, as they followed him. And again taking the twelve aside, he told them the things that were about to befall him;
And he took Peter, and James, and John with him, and began to be amazed and dejected.
And at the ninth hour Jesus cried with a loud voice, saying, Eloi! Eloi! lama sabachthani? which is interpreted, my God! my God! why hast thou forsaken me?
And behold you shall be with child, and bear a son, and shall call his name Jesus. He shall be great, and shall be called the Son of the Most High. And the Lord God shall give him the throne of David his father, read more. and he shall reign over the house of Jacob forever, and of his kingdom there shall be no end.
For to you was born to-day in the city of David, a Saviour who is the anointed Lord.
And the devil having finished all the temptation, departed from him for a time.
who appearing in glory spoke of his departure which he was about to accomplish at Jerusalem.
AND when the days were completed for his being taken up, he set his face firmly to go to Jerusalem.
But I have a baptism to be baptized with; and how am I straitened till it is fully accomplished!
For I tell you, that this which is written must be fully accomplished in me, And he was numbered with transgressors; for also the things concerning me have an end.
For I tell you, that this which is written must be fully accomplished in me, And he was numbered with transgressors; for also the things concerning me have an end.
and said to them, Thus it is written, that the Christ should suffer, and rise from the dead on the third day,
and said to them, Thus it is written, that the Christ should suffer, and rise from the dead on the third day, and that a change of mind and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem.
All things existed through him, and without him not one thing existed, which existed. In him was life, and the life was the light of men;
In him was life, and the life was the light of men;
He was not the light, but to testify of the light. The light was the true [light] which lights every man that comes into the world. read more. He was in the world, and the world existed through him, and the world knew him not. He came to his own, and his own received him not. But as many as received him, to them gave he power to become sons of God, to them that believe on his name, who are born not of superior blood, nor of a will of the flesh, nor of a will of man, but of God. And the Word became flesh and tabernacled with us and we beheld his glory, a glory as of an only child with a father, full of grace and truth.
On the next day he saw Jesus coming to him, and said, Behold the Lamb of God, who takes away the sin of the world.
and looking at Jesus as he walked, he said, Behold the Lamb of God.
And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up;
Then Jesus said to them, I tell you most truly, Moses gave you not bread from heaven, but my Father gives you the true bread from heaven;
Jesus answered and said to them, Even if I testify of myself, my testimony is true, for I know whence I came and whither I go; but you know not whence I come or whither I go.
I am the good shepherd. The good shepherd gives his life for the sheep.
as the Father knows me and I know the Father; and I give my life for the sheep.
Therefore my Father loves me, because I lay down my life that I may take it again. No one takes it from me, but I lay it down of myself. I have a right to lay it down, and I have a right to take it again; this commandment have I received from my Father.
Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I to this hour;
Then he said to them again, Peace be to you; as the Father has sent me, I also send you. And having said this he breathed on them, and said to them, Receive the Holy Spirit. read more. Those whose sins you forgive, are forgiven; and whose you retain, are retained.
This Jesus has God raised up, whose witnesses we all are. Being therefore exalted on the right hand of God, and receiving the promise of the Holy Spirit from the Father, he has poured this out which you both see and hear.
declared to be the Son of God in power as to the Spirit of holiness by the resurrection from the dead,??esus Christ our Lord,??5 through whom we have received grace and an apostleship for the obedience of the faith in all nations in behalf of his name,
For God's righteousness is revealed in it by faith in the faith [the gospel]; as it is written; The righteous shall live by faith.
What defense then have we? None at all; for we before asserted that both Jews and Greeks are all under sin,
But we know that whatever the law says, it says to those having the law, that every mouth may be stopped and all the world become guilty before God.
But we know that whatever the law says, it says to those having the law, that every mouth may be stopped and all the world become guilty before God. Wherefore by the works of the law there shall no flesh be justified is his sight, for by the law there is an acknowledgment of sin. read more. BUT now God's righteousness has been made manifest without the law, being testified to by the law and the prophets,
BUT now God's righteousness has been made manifest without the law, being testified to by the law and the prophets, but God's righteousness is through the faith of Jesus Christ, in all and upon all that believe. For there is no difference;
but God's righteousness is through the faith of Jesus Christ, in all and upon all that believe. For there is no difference; for all have sinned and come short of the glory of God,
for all have sinned and come short of the glory of God, being justified freely by his grace through the redemption in Christ Jesus,
being justified freely by his grace through the redemption in Christ Jesus, whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God,
whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God,
whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God,
whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God, to show his righteousness at the present time, that he may be righteous and justify him that is of faith. read more. Where then is the boasting [of the Jew]? It is excluded. By what law? Of works? No; but by the law of faith. We conclude then that a man is justified by faith without the works of the law. Is God [a God] of the Jews alone? and not also of the gentiles? Yes, also of the gentiles, since there is one God who will justify the circumcision by faith and the uncircumcision through the [same] faith. Do we then abrogate the law by the faith? By no means; but we establish the law.
but God commends his love to us, that while we were yet sinners Christ died for us;
but God commends his love to us, that while we were yet sinners Christ died for us; much more then being now justified by his blood, we shall be saved through him from wrath.
much more then being now justified by his blood, we shall be saved through him from wrath. For if when enemies we were reconciled to God through the death of his Son, much more having become reconciled we shall be saved in his life.
For if when enemies we were reconciled to God through the death of his Son, much more having become reconciled we shall be saved in his life.
For if when enemies we were reconciled to God through the death of his Son, much more having become reconciled we shall be saved in his life. And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.
And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.
And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation. Therefore, as through one man sin entered into the world and death through sin, and so came upon all men because all sinned,??13 for till the law there was sin in the world, but sin is not accounted where there is no law
for as through the disobedience of the one man the many were constituted sinners, so also through the obedience of the one shall the many be constituted righteous.
WHAT shall we say then? Shall we continue in sin, that the grace may abound?
knowing this that our old man was crucified with him, that the body of sin might be destroyed, that we should no longer serve sin;
Let not sin therefore reign in your mortal bodies, to obey its desires, neither present your members as instruments of wickedness to sin, but present yourselves to God as living from the dead, and your members as instruments of righteousness to God. read more. For sin shall not have a Lordship over you; for you are not under the law but under the grace.
THERE is no condemnation therefore to those in Christ Jesus; for the law of the spirit of life in Christ Jesus made me free from the law of sin and death. read more. For what the law could not do because it was weak through the flesh, God having sent his Son in the likeness of sinful flesh, and for sin, condemned the sin in the flesh,
and not only it, but we ourselves also who have the first fruit of the Spirit, even ourselves groan within ourselves, waiting for the adoption, the redemption of our bodies.
He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things?
He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things?
He who spared not his Son, but gave him up for us all, how shall he not also with him freely give us all things? Who will bring a charge against God's elect? It is God that justifies; read more. who is he that condemns? Is it Christ who died, and still more, who has also been raised, and who is on the right hand of God, and who makes intercession for us?
who is he that condemns? Is it Christ who died, and still more, who has also been raised, and who is on the right hand of God, and who makes intercession for us?
For you are bought with a price; therefore glorify God in your body.
For I received of the Lord, what I also delivered to you; that on the night in which he was betrayed, the Lord Jesus took bread
For I delivered to you at first, what I also received, that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose on the third day according to the Scriptures,
For since by a man came death, by a man also came the resurrection of the dead. For as in Adam all die, so in Christ also shall all be made alive.
And thus it is written; The first man Adam became a living soul; the last Adam is a life-giving spirit. But the spiritual was not first, but the natural; then the spiritual. read more. The first man was from the earth, earthly, the second man is from heaven.
For he made him who knew no sin to be sin for us, that we might become God's righteousness in him.
who gave himself for our sins, that he might deliver us from the present evil life according to the will of God even our Father,
who gave himself for our sins, that he might deliver us from the present evil life according to the will of God even our Father,
knowing that a man is not justified by works of the law but by the faith of Jesus Christ, we also have believed in Jesus Christ, that we may be justified by faith and not by works of the law, because by works of the law shall no flesh be justified.
I am crucified with Christ; and I no longer live myself, but Christ lives in me; and the present life which I live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me.
Christ redeemed us from the curse of the law, having become a curse for us, for it is written, Cursed is every one that hangs on a tree,
but when the fullness of time came, God sent forth his Son, born of a woman, born under the law,
but when the fullness of time came, God sent forth his Son, born of a woman, born under the law,
but when the fullness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem those under the law, that we might receive the adoption of sons.
But far be it from me to glory, except in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world.
But far be it from me to glory, except in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world.
in whom we have the redemption through his blood, the forgiveness of sins, according to the riches of his grace,
and what the exceeding greatness of his power towards us who believe, according to the operation of his mighty power,
among whom also we all formerly lived in the desires of our flesh, performing the wishes of the flesh and the mind, and were by nature children of wrath even as others;
but now, in Christ Jesus you who were formerly far off have been made nigh by the blood of Christ. For he is our peace, who made both one and broke down the middle wall of partition, read more. the enmity, and abolished by his flesh the law of commandments [consisting] of ordinances, that of the two he might create in himself one new man, making peace, and reconcile both in one body to God through the cross, having destroyed the enmity by it. And he came and preached the good news of peace to you who were far off, and peace to those nigh,
being built on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone,
Be therefore followers of God, as dear children, and walk in love, as Christ also loved us and gave himself for us, an offering and sacrifice to God of good odor.
and walk in love, as Christ also loved us and gave himself for us, an offering and sacrifice to God of good odor.
for our conflict is not against flesh and blood, but against principalities, against powers, against the potentates of the darkness of this world, against the spiritual [hosts] of evil in the heavenly [worlds].
but he abased himself, taking the form of a servant, being made in the likeness of man, and being found in form like a man, he humbled himself, and became obedient even till death, and the death of the cross.
and being found in form like a man, he humbled himself, and became obedient even till death, and the death of the cross.
in whom we have redemption, the forgiveness of sins, who is the likeness of the invisible God, the first-born of all creation, read more. for by him were all things created which are in heaven and on the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or powers. All things were created through him and for him, and he is before all things, and in him all things consist, and he is the head of the body, the church; who is the beginning, the first-born from the dead, that he might himself be preeminent in all things, for in him [God] was well pleased that all fullness should dwell, and through him to reconcile all things to himself, making peace through the blood of his cross, through him, whether things on the earth or things in the heavens.
and through him to reconcile all things to himself, making peace through the blood of his cross, through him, whether things on the earth or things in the heavens.
and through him to reconcile all things to himself, making peace through the blood of his cross, through him, whether things on the earth or things in the heavens. And you, formerly alienated and enemies in mind by evil works, he has now reconciled read more. by the body of his flesh through death, to present you holy and without blame and without fault before him,
And confessedly great is the mystery of piety; [Christ,] who was manifested in the flesh, was justified in the spirit, was seen by angels, was preached to the nations, was believed on in the world, was received up into glory.
sober, pure, fond of home, kind, subject to their husbands, that the word of God may not be blasphemed. In like manner exhort the younger to be of a sound mind,
sound argument not to be condemned, that the adversary may be ashamed, having nothing evil to say of us.
who gave himself for us, that he might redeem us from all wickedness, and purify for himself a peculiar people, zealous of good works.
who gave himself for us, that he might redeem us from all wickedness, and purify for himself a peculiar people, zealous of good works.
in these last days spoke to us by his Son, whom he appointed heir of all things, through whom also he made the worlds,
in these last days spoke to us by his Son, whom he appointed heir of all things, through whom also he made the worlds, who being the brightness of his glory and the express image of his substance, and sustaining all things by the word of his power, having made a purification of sins, sat down on the right hand of the majesty on high,
who being the brightness of his glory and the express image of his substance, and sustaining all things by the word of his power, having made a purification of sins, sat down on the right hand of the majesty on high,
who being the brightness of his glory and the express image of his substance, and sustaining all things by the word of his power, having made a purification of sins, sat down on the right hand of the majesty on high,
Since then the children have partaken of blood and flesh, he in like manner also partook of them, that through death he might destroy him that has the power of death, that is the devil,
Since then the children have partaken of blood and flesh, he in like manner also partook of them, that through death he might destroy him that has the power of death, that is the devil, and liberate those who all their life were subjects of servitude to the fear of death.
and liberate those who all their life were subjects of servitude to the fear of death. For indeed he helped not angels, but he helped the descendants of Abraham. read more. Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people. For because he has himself suffered, having been tried, he is able to help the tried.
For if Joshua caused them to rest he would not have spoken of another day afterwards. Therefore a sabbatism remains for the people of God.
HAVING therefore a great chief priest who has gone through the heavens, Jesus, the Son of God, let us hold fast the profession. For we have not a chief priest who cannot sympathise with our infirmities, but one tried in all respects as we are, without sin.
For we have not a chief priest who cannot sympathise with our infirmities, but one tried in all respects as we are, without sin. Let us therefore approach with boldness the throne of grace, that we may obtain mercy and find grace for timely aid.
For such a chief priest also was suitable for us, holy, harmless, undefiled, separated from sinners, and made higher than the heavens,
but into the second once a year only the chief priest [enters], not without blood, which he offers for his errors and those of the people, the Holy Spirit showing this, that the way into the sanctuary is not made manifest while the first tabernacle yet has a standing,
only in meats and drinks and different baptisms, and external ordinances, imposed till the time of reformation.
only in meats and drinks and different baptisms, and external ordinances, imposed till the time of reformation. But Christ having come, a chief priest of the good times that were to come, with a greater and a more perfect tabernacle not made with hands, that is, not of this creation, read more. not with blood of goats and bullocks, but with his own blood, entered once into the sanctuary having found eternal redemption. For if the blood of bulls and goats, and the ashes of a heifer, sprinkling the defiled, sanctifies to the purification of the flesh, how much more shall the blood of Christ, who with an eternal spirit offered himself without fault to God, purify your conscience from dead works to serve the living God.
And almost all things, according to the law, are purified with blood, and without the pouring out of blood there is no forgiveness.
For Christ did not enter into the sanctuary made with hands, a type of the true, but into heaven itself, and already has appeared before God for us, not that he may often present himself, as the chief priest enters into the sanctuary once a year with the blood of another [being]; read more. since it was necessary that it should suffer often from the foundation of the world, but now once at the consummation of the world he has been manifested to destroy sins by the sacrifice of himself. And as it is appointed to men once to die, but after this is the judgment, so also Christ having been once offered to bear the sins of many, shall appear a second time without sin, to those who look for him for salvation.
For the law having a shadow of the good things that were to come, not the very likeness of the things, could not by the sacrifices which they offered continually every year perfect the offerers;
for it is impossible that the blood of bulls and goats should take away sins.
Saying before, Sacrifices and offerings and whole burnt offerings and [sacrifices] for sin thou didst not desire and wast not pleased with, which are offered according to the law, then he said, Behold, I come to do thy will. He takes away the first, that he may establish the second,
then he said, Behold, I come to do thy will. He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ, once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ, once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ, once for all.
by which will we have been sanctified through the offering of the body of Jesus Christ, once for all. And every priest stood daily performing service and presenting often the same sacrifices, which can never take away sins; read more. but this [priest] having offered one sacrifice forever for sins, sat down on the right hand of God, henceforth waiting till his enemies are made his footstool. For by one offering he has perfected forever the sanctified.
of how much greater punishment do you suppose he will be thought worthy, who has trodden down the Son of God, and accounted defiled the blood of the covenant with which he was purified, and treated injuriously the Spirit of grace.
according to the foreknowledge of God the Father, by sanctification of the Spirit, to obedience and the sprinkling of the blood of Jesus Christ. Grace and peace be multiplied to you.
knowing that you were not redeemed from your vain mode of life received by tradition from your fathers, with destructible things, silver or gold, but with the precious blood of Christ, as of a lamb without blemish, and without a spot;
For to this you were called, because Christ also suffered for us, leaving you a copy that you should follow his steps,
who himself bore our sins in his body on the cross, that we having died to sins, may live to righteousness; by whose stripes you were healed.
For Christ also suffered once for sins, the just for the unjust, that he might lead us to God, being put to death in the flesh but made alive in the spirit,
My little children, these things I write to you that you may not sin. But if any one has sinned, we have an advocate with the Father, Jesus Christ the righteous,
and from Jesus Christ, the faithful witness, the first born from the dead, and the ruler of the kings of the earth. To him that loved us and washed us from our sins with his blood,
and from Jesus Christ, the faithful witness, the first born from the dead, and the ruler of the kings of the earth. To him that loved us and washed us from our sins with his blood,
saying, What you see write in a book, and send to the seven churches, to Ephesus and to Smyrna and to Pergamus and to Thyatira and to Sardis and to Philadelphia and to Laodicea.
And to the angel of the church in Laodicea write, These things says the Amen, the faithful and true witness, the beginning of the creation of God,
And they sung a new song, saying, Thou art worthy to take the book and to open its seals, for thou wast killed and hast redeemed to God with thy blood [men] from every tribe and tongue and people and nation,
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
For if when enemies we were reconciled to God through the death of his Son, much more having become reconciled we shall be saved in his life. And not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we received the present reconciliation.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
Watsons
ATONEMENT, the satisfaction offered to divine justice by the death of Christ for the sins of mankind, by virtue of which all true penitents who believe in Christ are personally reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement for sin made by the death of Christ, is represented in the Christian system as the means by which mankind may be delivered from the awful catastrophe of eternal death; from judicial inflictions of the displeasure of a Governor, whose authority has been contemned, and whose will has been resisted, which shall know no mitigation in their degree, nor bound to their duration.
This end it professes to accomplish by means which, with respect to the Supreme Governor himself, preserve his character from mistake, and maintain the authority of his government; and with respect to man, give him the strongest possible reason for hope, and render more favourable the condition of his earthly probation. These are considerations which so manifestly show, from its own internal constitution, the superlative importance and excellence of Christianity, that it would be exceedingly criminal to overlook them.
How sin may be forgiven without leading to such misconceptions of the divine character as would encourage disobedience, and thereby weaken the influence of the divine government, must be considered as a problem of very difficult solution. A government which admitted no forgiveness, would sink the guilty to despair; a government which never punishes offence, is a contradiction,
See Verses Found in Dictionary
but God commends his love to us, that while we were yet sinners Christ died for us; much more then being now justified by his blood, we shall be saved through him from wrath. read more. For if when enemies we were reconciled to God through the death of his Son, much more having become reconciled we shall be saved in his life.
and through him to reconcile all things to himself, making peace through the blood of his cross, through him, whether things on the earth or things in the heavens.
by the body of his flesh through death, to present you holy and without blame and without fault before him,
since it was necessary that it should suffer often from the foundation of the world, but now once at the consummation of the world he has been manifested to destroy sins by the sacrifice of himself.
so also Christ having been once offered to bear the sins of many, shall appear a second time without sin, to those who look for him for salvation.
by which will we have been sanctified through the offering of the body of Jesus Christ, once for all.
but this [priest] having offered one sacrifice forever for sins, sat down on the right hand of God,
knowing that you were not redeemed from your vain mode of life received by tradition from your fathers, with destructible things, silver or gold, but with the precious blood of Christ, as of a lamb without blemish, and without a spot;