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 who believes in him may not be lost, but have Immortal Life.
But what if our wrong-doing makes God's righteousness all the clearer? Will God be wrong in inflicting punishment? (I can but speak as a man.) Heaven forbid!
But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus. For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed;
And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.
For in him, and through the shedding of his blood, we have found redemption in the pardon of our offenses.
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/tcv'>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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I, however, say to you that any one who looks at a woman with an impure intention has already committed adultery with her in his heart.
I, however, say to you that any one who looks at a woman with an impure intention has already committed adultery with her in his heart.
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
For even the Son of Man came, not be served, but to serve, and to give his life as a ransom for many."
For even the Son of Man came, not be served, but to serve, and to give his life as a ransom for many."
The next day John saw Jesus coming towards him, and exclaimed: "Here is the Lamb of God, who is to take away the sin of the world!
The next day John saw Jesus coming towards him, and exclaimed: "Here is the Lamb of God, who is to take away the sin of the world!
Just as the Father knows me and I know the Father--and I lay down my life for the sheep.
Just as the Father knows me and I know the Father--and I lay down my life for the sheep.
Be watchful over yourselves, and over the whole flock, of which the Holy Spirit has placed you in charge, to shepherd the Church of God, which he won for himself at the cost of his life.
Be watchful over yourselves, and over the whole flock, of which the Holy Spirit has placed you in charge, to shepherd the Church of God, which he won for himself at the cost of his life.
For all have sinned, and all fall short of God's glorious ideal,
For all have sinned, and all fall short of God's glorious ideal,
As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on faith in Jesus.
As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on faith in Jesus.
As Scripture says-'I have made thee the Father of many nations.') And this they do in the sight of that God in whom Abraham had faith, and who gives life to the dead, and speaks of what does not yet exist as if it did.
As Scripture says-'I have made thee the Father of many nations.') And this they do in the sight of that God in whom Abraham had faith, and who gives life to the dead, and speaks of what does not yet exist as if it did.
For Jesus 'was given up to death to atone for our offences,' and was raised to life that we might be pronounced righteous.
For Jesus 'was given up to death to atone for our offences,' and was raised to life that we might be pronounced righteous.
And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.
And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.
The wages of Sin are Death, but the gift of God is Immortal Life, through union with Christ Jesus, our Lord.
The wages of Sin are Death, but the gift of God is Immortal Life, through union with Christ Jesus, our Lord.
There is, therefore, now no condemnation for those who are in union with Christ Jesus;
There is, therefore, now no condemnation for those who are in union with Christ Jesus; For through your union with Christ Jesus, the Law of the life- giving Spirit has set you free from the Law of Sin and Death.
For through your union with Christ Jesus, the Law of the life- giving Spirit has set you free from the Law of Sin and Death. What Law could not do, in so far as our earthly nature weakened its action, God did, by sending his own Son, with a nature resembling our sinful nature, to atone for sin. He condemned sin in that earthly nature,
What Law could not do, in so far as our earthly nature weakened its action, God did, by sending his own Son, with a nature resembling our sinful nature, to atone for sin. He condemned sin in that earthly nature,
God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things?
God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things?
Get rid entirely of the old leaven, so that you may be like new dough-free from leaven, as in truth you are. For our Passover Lamb is already sacrificed-Christ himself;
Get rid entirely of the old leaven, so that you may be like new dough-free from leaven, as in truth you are. For our Passover Lamb is already sacrificed-Christ himself;
But all this is the work of God, who reconciled us to himself through Christ, and gave us the Ministry of Reconciliation--
But all this is the work of God, who reconciled us to himself through Christ, and gave us the Ministry of Reconciliation-- To proclaim that God, in Christ, was reconciling the world to himself, not reckoning men's offenses against them, and that he had entrusted us with the Message of this reconciliation.
To proclaim that God, in Christ, was reconciling the world to himself, not reckoning men's offenses against them, and that he had entrusted us with the Message of this reconciliation.
Husbands, love your wives, just as the Christ loved the Church, and gave himself for her,
Husbands, love your wives, just as the Christ loved the Church, and gave himself for her,
There is but one God, and one mediator between God and men--the man, Christ Jesus,
There is but one God, and one mediator between God and men--the man, Christ Jesus, who gave himself as a ransom on behalf of all men. This must be our testimony, as opportunities present themselves;
who gave himself as a ransom on behalf of all men. This must be our testimony, as opportunities present themselves;
What our eyes do see is Jesus, who was made for a while lower than angels, now, because of his sufferings and death, crowned with glory and honour; so that his tasting the bitterness of death should, in God's loving-kindness, be on behalf of all mankind.
What our eyes do see is Jesus, who was made for a while lower than angels, now, because of his sufferings and death, crowned with glory and honour; so that his tasting the bitterness of death should, in God's loving-kindness, be on behalf of all mankind. It was, indeed, fitting that God, for whom and through whom all things exist, should, when leading many sons to glory, make the author of their Salvation perfect through suffering.
It was, indeed, fitting that God, for whom and through whom all things exist, should, when leading many sons to glory, make the author of their Salvation perfect through suffering. For he who purifies, and those whom he purifies, all spring from One; and therefore he is not ashamed to call them 'Brothers.'
For he who purifies, and those whom he purifies, all spring from One; and therefore he is not ashamed to call them 'Brothers.' He says-- 'I will tell of thy Name to my Brothers, In the midst of the congregation I will sing thy praise.'
He says-- 'I will tell of thy Name to my Brothers, In the midst of the congregation I will sing thy praise.' And again-- 'As for me, I will put my trust in God.' And yet again-- 'See, here am I and the children whom God gave me.'
And again-- 'As for me, I will put my trust in God.' And yet again-- 'See, here am I and the children whom God gave me.' Therefore, since human nature is the common heritage of 'the Children,' Jesus also shared it, in order that by death he might render powerless him whose power lies in death--that is, the Devil--
Therefore, since human nature is the common heritage of 'the Children,' Jesus also shared it, in order that by death he might render powerless him whose power lies in death--that is, the Devil-- and so might deliver all those who, from fear of death, had all their lives been living in slavery.
and so might deliver all those who, from fear of death, had all their lives been living in slavery.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People.
For that was only a type, to continue down to the present time; and, in keeping with it, both gifts and sacrifices are offered, though incapable of satisfying the conscience of the worshiper;
For that was only a type, to continue down to the present time; and, in keeping with it, both gifts and sacrifices are offered, though incapable of satisfying the conscience of the worshiper;
Nor was it with the blood of goats and calves, but with his own blood, that he entered, once and for all, into the Sanctuary, and obtained our eternal deliverance.
Nor was it with the blood of goats and calves, but with his own blood, that he entered, once and for all, into the Sanctuary, and obtained our eternal deliverance. For, if the blood of goats and bulls, and the sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes),
For, if the blood of goats and bulls, and the sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes), how much more will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of the Living God!
how much more will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of the Living God!
The Law, though able to foreshadow the Better System which was coming, never had its actual substance. Its priests, with those sacrifices which they offer continuously year after year, can never make those who come to worship perfect.
The Law, though able to foreshadow the Better System which was coming, never had its actual substance. Its priests, with those sacrifices which they offer continuously year after year, can never make those who come to worship perfect. Otherwise, would not the offering of these sacrifices have been abandoned, as the worshipers, having been once purified, would have had their consciences clear from sins?
Otherwise, would not the offering of these sacrifices have been abandoned, as the worshipers, having been once purified, would have had their consciences clear from sins?
let us draw near to God in all sincerity of heart and in perfect faith, with our hearts purified by the sprinkled blood from all consciousness of wrong, and with our bodies washed with pure water.
let us draw near to God in all sincerity of heart and in perfect faith, with our hearts purified by the sprinkled blood from all consciousness of wrong, and with our bodies washed with pure water.
For you know that it was not by perishable things, such as silver and gold, that you were Ransomed from the aimless way of living which was handed down to you from your ancestors,
For you know that it was not by perishable things, such as silver and gold, that you were Ransomed from the aimless way of living which was handed down to you from your ancestors,
and he is the atoning sacrifice for our sins, and not for ours only, but for those of the whole world besides.
and he is the atoning sacrifice for our sins, and not for ours only, but for those of the whole world besides.
and from Jesus Christ, ' the faithful Witness, the First-born from the dead, and the Ruler of all the Kings of the earth.' To him who loves us and freed us from our sins by his own blood--
and from Jesus Christ, ' the faithful Witness, the First-born from the dead, and the Ruler of all the Kings of the earth.' To him who loves us and freed us from our sins by his own blood--
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
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She shall give birth to a son; and you shall give him the name Jesus, for it is he who shall save his people from their sins."
Jesus answered: "Can the bridegroom's friends mourn as long as the bridegroom is with them? But the days will come, when the bridegroom will be parted from them, and they will fast then.
At that time Jesus Christ began to explain to his disciples that he must go to Jerusalem, and undergo much suffering at the hands of the Councillors, and Chief Priests, and Teachers of the Law, and be put to death, and rise on the third day.
While Jesus and his disciples were together in Galilee, he said to them: "The Son of Man is destined to be betrayed into the hands of his fellow-men, And they will put him to death, but on the third day he will rise." And the disciples were greatly distressed.
"Listen! We are going up to Jerusalem; and there the Son of Man will be betrayed to the Chief Priests and Teachers of the Law, and they will condemn him to death, And give him up to the Gentiles for them to mock, and to scourge, and to crucify; and on the third day he will rise."
Just as the Son of Man came, not to be served, but to serve, and to give his life as a ransom for many."
While they were eating, Jesus took some bread, and, after saying the blessing, broke it and, as he gave it to his disciples, said: "Take it and eat it; this is my body."
Then Jesus came up, and spoke to them thus: "All authority in heaven and on the earth has been given to me. Therefore go and make disciples of all the nations, baptizing them into the Faith of the Father, the Son, and the Holy Spirit, read more. And teaching them to lay to heart all the commands that I have given you; and, remember, I myself am with you every day until the close of the age."
"Elijah does indeed come first," answered Jesus, "and re-establish everything; and does not Scripture speak, with regard to the Son of Man, of his undergoing much suffering and being utterly despised?
One day, when they were on their way, going up to Jerusalem, Jesus was walking in front of the Apostles, who were filled with misgivings; while those who were following behind were alarmed. Gathering the Twelve round him once more, Jesus began to tell them what was about to happen to him.
He took with him Peter, James, and John; and began to show signs of great dismay and deep distress of mind.
And, at three, Jesus called out loudly: ??Eloi, Eloi, lama sabacthani?'" which means 'My God, my God, why hast thou forsaken me?'
And now, you shall be with child and give birth to a son, and you shall give him the name Jesus. The child shall be great and shall be called 'Son of the Most High,' and the Lord God will give him the throne of his ancestor David, read more. And he shall reign over the descendants of Jacob for ever; And to his kingdom there shall be no end."
This day there has been born to you, in the town of David, a Savior, who is Christ and Lord.
When he had tried every kind of temptation, the Devil left Jesus, till another opportunity.
Who appeared in a glorified state, and spoke of his departure, which was destined to take place at Jerusalem.
As the days before his being taken up to Heaven were growing few, Jesus set his face resolutely in the direction of Jerusalem; and he sent on messengers in advance.
There is a baptism that I must undergo, and how great is my distress until it is over!
For, I tell you, that passage of Scripture must be fulfilled in me, which says--'He was counted among the godless'; indeed all that refers to me is finding its fulfillment."
For, I tell you, that passage of Scripture must be fulfilled in me, which says--'He was counted among the godless'; indeed all that refers to me is finding its fulfillment."
"Scripture says that the Christ should suffer, and that he should rise again from the dead on the third day,
"Scripture says that the Christ should suffer, and that he should rise again from the dead on the third day, And that repentance for forgiveness of sins should be proclaimed on his authority to all the nations--beginning at Jerusalem.
Through him all things came into being, and nothing came into being apart from him. That which came into being in him was Life; and the Life was the Light of Man;
That which came into being in him was Life; and the Life was the Light of Man;
He was not the Light, but he came to bear witness to the Light. That was the True Light which enlightens every man coming into the world. read more. He was in the world; and through him the world came into being--yet the world did not know him. He came to his own--yet his own did not receive him. But to all who did receive him he gave power to become Children of God--to those who believe in his Name. For not to natural conception, nor to human instincts, nor to will of man did they owe the new Life, but to God. And the Word became Man, and dwelt among us, (We saw his glory--the glory of the Only Son sent from the Father), full of love and truth.
The next day John saw Jesus coming towards him, and exclaimed: "Here is the Lamb of God, who is to take away the sin of the world!
He looked at Jesus as he passed and exclaimed: "There is the Lamb of God!"
And, as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up;
"In truth I tell you," replied Jesus, "Moses did not give you the Bread from Heaven, but my Father does give you the true Bread from Heaven;
"Even if I bear testimony to myself," answered Jesus, "my testimony is trustworthy; for I know where I came from, and where I am going; but you do not know where I come from, nor where I am going.
I am the Good Shepherd. The Good Shepherd lays down his life for his sheep.
Just as the Father knows me and I know the Father--and I lay down my life for the sheep.
This is why the Father loves me, because I lay down my life- -to receive it again. No one took it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to receive it again. This is the command which I received from my Father."
Now I am distressed at heart and what can I say? Father, bring me safe through this hour--yet it was for this very reason that I came to this hour--
Again Jesus said to them: "Peace be with you. As the Father has sent me as his Messenger, so I am sending you." After saying this, he breathed on them, and said: "Receive the Holy Spirit; read more. If you remit any one's sins, they have been remitted; and, if you retain them, they have been retained."
It was this Jesus, whom God raised to life; and of that we are ourselves all witnesses. And now that he has been exalted to the right hand of God, and has received from the Father the promised gift of the Holy Spirit, he has begun to pour out that gift, as you yourselves now see and hear.
Concerning his Son, Jesus Christ, our Lord; who, as to his human nature, was descended from David, But, as to the spirit of holiness within him, was miraculously designated Son of God by his resurrection from the dead.
For in it there is a revelation of the Divine Righteousness resulting from faith and leading on to faith; as Scripture says- -'Through faith the righteous man shall find Life.'
What follows, then? Are we Jews in any way superior to others? Not at all. Our indictment against both Jews and Greeks was that all alike were in subjection to sin.
Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and the whole world become liable to the judgment of God.
Now we know that everything said in the Law is addressed to those who are under its authority, in order that every mouth may be closed, and the whole world become liable to the judgment of God. For 'no human being will be pronounced righteous before God' as the result of obedience to Law; for it is Law that shows what sin is. read more. But now, quite apart from Law, the Divine Righteousness stands revealed, and to it the Law and the Prophets bear witness--
But now, quite apart from Law, the Divine Righteousness stands revealed, and to it the Law and the Prophets bear witness-- The Divine Righteousness which is bestowed, through faith in Jesus Christ, upon all, without distinction, who believe in him.
The Divine Righteousness which is bestowed, through faith in Jesus Christ, upon all, without distinction, who believe in him. For all have sinned, and all fall short of God's glorious ideal,
For all have sinned, and all fall short of God's glorious ideal, But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus.
But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus. For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed;
For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed;
For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed;
For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed; As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on faith in Jesus. read more. What, then, becomes of our boasting? It is excluded. By what sort of Law? A Law requiring obedience? No, a Law requiring faith. For we conclude that a man is pronounced righteous on the ground of faith, quite apart from obedience to Law. Or can it be that God is the God only of the Jews? Is not he also the God of the Gentiles? Yes, of the Gentiles also, since there is only one God, and he will pronounce those who are circumcised righteous as the result of faith, and also those who are uncircumcised on their showing the same faith. Do we, then, use this faith to abolish Law? Heaven forbid! No, we establish Law.
But God puts his love for us beyond all doubt by the fact that Christ died on our behalf while we were still sinners.
But God puts his love for us beyond all doubt by the fact that Christ died on our behalf while we were still sinners. Much more, then, now that we have been pronounced righteous by virtue of the shedding of his blood, shall we be saved through him from the Wrath of God.
Much more, then, now that we have been pronounced righteous by virtue of the shedding of his blood, shall we be saved through him from the Wrath of God. For if, when we were God's enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, shall we be saved by virtue of Christ's Life.
For if, when we were God's enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, shall we be saved by virtue of Christ's Life.
For if, when we were God's enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, shall we be saved by virtue of Christ's Life. And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.
And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.
And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation. Therefore, just as sin came into the world through one man, and through sin came death; so, also, death spread to all mankind, because all men had sinned.
For, as through the disobedience of the one man the whole race was rendered sinful, so, too, through the obedience of the one, the whole race will be rendered righteous.
What are we to say, then? Are we to continue to sin, in order that God's loving-kindness may be multiplied?
We recognize the truth that our old self was crucified with Christ, in order that the body, the stronghold of Sin, might be rendered powerless, so that we should no longer be slaves to Sin.
Therefore do not let Sin reign in your mortal bodies and compel you to obey its cravings. Do not offer any part of your bodies to Sin, in the cause of unrighteousness, but once for all offer yourselves to God (as those who, though once dead, now have Life), and devote every part of your bodies to the cause of righteousness. read more. For Sin shall not lord it over you. You are living under the reign, not of Law, but of Love.
There is, therefore, now no condemnation for those who are in union with Christ Jesus; For through your union with Christ Jesus, the Law of the life- giving Spirit has set you free from the Law of Sin and Death. read more. What Law could not do, in so far as our earthly nature weakened its action, God did, by sending his own Son, with a nature resembling our sinful nature, to atone for sin. He condemned sin in that earthly nature,
And not Nature only; but we ourselves also, though we have already a first gift of the Spirit-we ourselves are inwardly groaning, while we eagerly await our full adoption as Sons-the redemption of our bodies.
God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things?
God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things?
God did not withhold his own Son, but gave him up on behalf of us all; will he not, then, with him, freely give us all things? Who will bring a charge against any of God's People? He who pronounces them righteous is God! read more. Who is there to condemn them? He who died for us is Christ Jesus!-or, rather, it was he who was raised from the dead, and who is now at God's right hand and is even pleading on our behalf!
Who is there to condemn them? He who died for us is Christ Jesus!-or, rather, it was he who was raised from the dead, and who is now at God's right hand and is even pleading on our behalf!
Moreover, you are not your own masters; you were bought, and the price was paid. Therefore, honor God in your bodies.
For I myself received from the Lord the account which I have in turn given to you-how the Lord Jesus, on the very night of his betrayal, took some bread,
For at the very beginning of my teaching I gave you the account which I had myself received-that Christ died for our sins (as the Scriptures had foretold), That he was buried, that on the third day he was raised (as the Scriptures had foretold),
For, since through a man there is death, so, too, through a man there is a resurrection of the dead. For, as through union with Adam all men die, so through union with the Christ will all be made to live.
That is what is meant by the words-'Adam, the first man, became a human being'; the last Adam became a Life-giving spirit. That which comes first is not the spiritual, but the human; afterwards comes the spiritual; read more. The first man was from the dust of the earth; the second man from Heaven.
Him who never knew sin God made to be Sin, on our behalf; so that we, through union with him, might become the Righteousness of God.
Gave himself for our sins, in accordance with the will of God and Father,
Gave himself for our sins, in accordance with the will of God and Father,
So we placed our faith in Christ Jesus, in order that we might be pronounced righteous, as the result of faith in Christ, and not of obedience to Law; for such obedience 'will not result in even one soul's being pronounced righteous.'
I have been crucified with Christ. So it is no longer I that live, but it is Christ who lives in me; and, as for my present earthly life, I am living it by faith in the Son of God, who loved me and gave himself for me.
Christ ransomed us from the curse pronounced in the Law, by taking the curse on himself for us, for Scripture says--'Cursed is any one who is hanged on a tree.'
But, when the full time came, God sent his Son--born a woman's child, born subject to Law--
But, when the full time came, God sent his Son--born a woman's child, born subject to Law--
But, when the full time came, God sent his Son--born a woman's child, born subject to Law-- To ransom those who were subject to Law, so that we might take our position as sons.
But, for my part, may I never boast of anything except the cross of Jesus Christ, our Master, through whom the world has been crucified to me, and I to the world.
But, for my part, may I never boast of anything except the cross of Jesus Christ, our Master, through whom the world has been crucified to me, and I to the world.
For in him, and through the shedding of his blood, we have found redemption in the pardon of our offenses.
And the transcendent greatness of the power which he is able to exercise in dealing with us who believe in him.
For at one time you lived in sin, following the ways of the world, in subjection to the Ruler of the Powers of the air--the Spirit who is still at work among the disobedient. And it was among them that we all once lived our lives, indulging the cravings of our earthly nature, and carrying out the desires prompted by that earthly nature and by our own thoughts. Our very nature exposed us to the Divine Wrath, like the rest of mankind.
But now, through your union with Christ Jesus, you who once were 'far off' have, by the shedding of the blood of the Christ, been brought 'near.' He it is who is our Peace. He made the two divisions of mankind one, broke down the barrier that separated them, read more. And in his human nature put an end to the cause of enmity between them--the Law with its injunctions and ordinances--in order to create, through union with himself, from Jew and Gentile, one New Man and thus make peace. And when, upon the cross, he had destroyed their mutual enmity, he sought by means of his cross to reconcile them both to God, united in one Body. He came with the Good News of peace for you who were 'far off,' and of peace for those who were 'near';
You have been built up upon the foundation laid by the Apostles and Prophets, Christ Jesus himself being 'the corner- stone.'
Therefore imitate God, as his dear children, And live a life of love, following the example of the Christ, who loved you and gave himself for you as 'an offering and a sacrifice to God, that should be fragrant and acceptable.'
And live a life of love, following the example of the Christ, who loved you and gave himself for you as 'an offering and a sacrifice to God, that should be fragrant and acceptable.'
For ours is no struggle against enemies of flesh and blood, but against all the various Powers of Evil that hold sway in the Darkness around us, against the Spirits of Wickedness on high.
But impoverished himself by taking the nature of a servant and becoming like men; He appeared among us as a man, and still further humbled himself by submitting even to death--to death on a cross!
He appeared among us as a man, and still further humbled himself by submitting even to death--to death on a cross!
And through whom we have found deliverance in the forgiveness of our sins. For Christ is the very incarnation of the invisible God-- First-born and Head of all creation; read more. For in him was created all that is in Heaven and on earth, the visible and the invisible--Angels and Archangels and all the Powers of Heaven. All has been created through him and for him. He was before all things, and all things unite in him; And he is the Head of the Church, which is his Body. The First-born from the dead, he is to the Church the Source of its Life, that he, in all things, may stand first. For it pleased the Father that in him the divine nature in all its fulness should dwell, And through him to reconcile all things to himself (making peace by the shedding of Christ's blood offered upon the cross)-- whether on earth or in Heaven.
And through him to reconcile all things to himself (making peace by the shedding of Christ's blood offered upon the cross)-- whether on earth or in Heaven.
And through him to reconcile all things to himself (making peace by the shedding of Christ's blood offered upon the cross)-- whether on earth or in Heaven. And it pleased God that you, once estranged from him and hostile towards him in your thoughts, intent only on wickedness-- read more. But now he has reconciled you to himself by the sacrifice of Christ's earthly body in death--it has pleased God that you should stand in his presence holy, pure, and blameless,
Yes, and confessedly wonderful are the deep truths of our religion; for-- 'He was revealed in our nature, pronounced righteous in spirit, seen by angels, proclaimed among the Gentiles, believed on in the world, taken up into glory.'
and to be discreet, pure-minded, domesticated, good women, ready to submit to their husbands, in order that God's Message may not be maligned. And so again with the younger men--impress upon them the need of discretion.
let the instruction that you give be sound and above reproach, so that the enemy may be ashamed when he fails to find anything bad to say about us.
For he gave himself on our behalf, to deliver us from all wickedness, and to purify for himself a People who should be peculiarly his own and eager to do good.
For he gave himself on our behalf, to deliver us from all wickedness, and to purify for himself a People who should be peculiarly his own and eager to do good.
has in these latter days spoken to us by the Son, whom he appointed the heir of all things, and through whom he made the universe.
has in these latter days spoken to us by the Son, whom he appointed the heir of all things, and through whom he made the universe. For he is the radiance of the Glory of God and the very expression of his Being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of men, he 'took his seat at the right hand' of God's Majesty on high,
For he is the radiance of the Glory of God and the very expression of his Being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of men, he 'took his seat at the right hand' of God's Majesty on high,
For he is the radiance of the Glory of God and the very expression of his Being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of men, he 'took his seat at the right hand' of God's Majesty on high,
Therefore, since human nature is the common heritage of 'the Children,' Jesus also shared it, in order that by death he might render powerless him whose power lies in death--that is, the Devil--
Therefore, since human nature is the common heritage of 'the Children,' Jesus also shared it, in order that by death he might render powerless him whose power lies in death--that is, the Devil-- and so might deliver all those who, from fear of death, had all their lives been living in slavery.
and so might deliver all those who, from fear of death, had all their lives been living in slavery. It was not, surely, to the help of the angels that Jesus came, but 'to the help of the descendants of Abraham.' read more. And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People. The fact that he himself suffered under temptation enables him to help those who are tempted.
Now if Joshua had given 'Rest' to the people, God would not have spoken of another and later day. There is, then, a Sabbath-Rest still awaiting God's People.
We have, then, in Jesus, the Son of God, a great High Priest who has passed into the highest Heaven; let us, therefore, hold fast to the Faith which we have professed. Our High Priest is not one unable to sympathize with our weaknesses, but one who has in every way been tempted, exactly as we have been, but without sinning.
Our High Priest is not one unable to sympathize with our weaknesses, but one who has in every way been tempted, exactly as we have been, but without sinning. Therefore, let us draw near boldly to the Throne of Love, to find pity and love for the hour of need.
This was the High Priest that we needed--holy, innocent, spotless, withdrawn from sinners, exalted above the highest Heaven,
but into the inner only the High Priest goes, and that but once a year, and never without taking the blood of a victim, which he offers on his own behalf, and on behalf of the errors of the People. By this the Holy Spirit is teaching that the way into the Sanctuary was hidden, as long as the outer part of the Tabernacle still remained.
the whole system being concerned only with food and drink and various ablutions--external ceremonials imposed until the coming of the New Order.
the whole system being concerned only with food and drink and various ablutions--external ceremonials imposed until the coming of the New Order. But, when Christ came, he appeared as High Priest of that Better System which was established; and he entered through that nobler and more perfect 'Tabernacle,' not made by human hands--that is to say, not a part of this present creation. read more. Nor was it with the blood of goats and calves, but with his own blood, that he entered, once and for all, into the Sanctuary, and obtained our eternal deliverance. For, if the blood of goats and bulls, and the sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes), how much more will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of the Living God!
Indeed, under the Law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained.
For it was not into a Sanctuary made by human hands, which merely foreshadowed the true one, that Christ entered, but into Heaven itself, that he might now appear in the presence of God on our behalf. Nor yet was it to offer himself may times, as year after year the High Priest entered the Sanctuary with an offering of blood--but not his own blood; read more. for then Christ would have had to undergo death many times since the creation of the world. But now, once and for all, at the close of the age, he has appeared, in order to abolish sin by the sacrifice of himself. And, as it is ordained for men to die but once (death being followed by judgment), so it is with the Christ. He was offered up once and for all, to 'bear away the sins of many'; and the second time he will appear--but without any burden of sin--to those who are waiting for him, to bring Salvation.
The Law, though able to foreshadow the Better System which was coming, never had its actual substance. Its priests, with those sacrifices which they offer continuously year after year, can never make those who come to worship perfect.
For the blood of bulls and goats is powerless to remove sins.
First come the words-- 'Thou dost not desire, nor dost thou take pleasure in, sacrifices, offerings, burnt offerings, and sacrifices for sin' (offerings regularly made under the Law), and then there is added-- 'See, I have come to do thy will.' The former sacrifices are set aside to be replaced by the latter.
and then there is added-- 'See, I have come to do thy will.' The former sacrifices are set aside to be replaced by the latter. And it is in the fulfillment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ.
And it is in the fulfillment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ.
And it is in the fulfillment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ.
And it is in the fulfillment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ. Every other priest stands day after day at his ministrations, and offers the same sacrifices over and over again--sacrifices that can never take sins away. read more. But, this priest, after he had offered one sacrifice for sins, which should serve for all time, 'took his seat at the right hand of God,' and has since then been waiting 'for his enemies to be put as a stool for his feet.' By a single offering he has made perfect for all time those who are being purified.
How much worse then, think you, will be the punishment deserved by those who have trampled underfoot the Son of God, who have treated the blood that rendered the Covenant valid--the very blood by which they were purified--as of no account, and who have outraged the Spirit of Love?
and who were chosen in accordance with the foreknowledge of God the Father, through the consecration of the Spirit, to learn obedience, and to be purified by the sprinkling of the Blood of Jesus Christ, from Peter, an Apostle of Jesus Christ. May blessing and peace be yours in ever-increasing measure.
For you know that it was not by perishable things, such as silver and gold, that you were Ransomed from the aimless way of living which was handed down to you from your ancestors, but by precious blood, as it were of a lamb, unblemished and spotless, the Blood of Christ.
For it was to this that you were called! For Christ, too, suffered--on your behalf--and left you an example, that you should follow in his steps.
And he 'himself carried our sins' in his own body to the cross, so that we might die to our sins, and live for righteousness. 'His bruising was your healing.'
For Christ himself died to atone for sins once for all--the good on behalf of the bad--that he might bring you to God; his body being put to death, but his spirit entering upon new Life.
My children, I am writing to you to keep you from sinning; but if any one should sin, we have one who can plead for us with the Father--Jesus Christ, the Righteous--
and from Jesus Christ, ' the faithful Witness, the First-born from the dead, and the Ruler of all the Kings of the earth.' To him who loves us and freed us from our sins by his own blood--
and from Jesus Christ, ' the faithful Witness, the First-born from the dead, and the Ruler of all the Kings of the earth.' To him who loves us and freed us from our sins by his own blood--
It said-- 'Write what you see in a book and send it to the seven Churches, to Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicaea.'
To the Angel of the Church in Laodicaea write:-- "These are the words of the Unchanging One, 'the Witness faithful and true, the Beginning of the Creation of God':--
And they are singing a new song--'Thou art worthy to take the book and break its seals, for thou wast sacrificed, and with thy blood thou didst buy for God men of every tribe, and language, and people, and nation,
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
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For if, when we were God's enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, shall we be saved by virtue of Christ's Life. And not only that, but we exult in God, through Jesus Christ, our Lord, through whom we have now obtained this reconciliation.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his 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,
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But God puts his love for us beyond all doubt by the fact that Christ died on our behalf while we were still sinners. Much more, then, now that we have been pronounced righteous by virtue of the shedding of his blood, shall we be saved through him from the Wrath of God. read more. For if, when we were God's enemies, we were reconciled to him through the death of his Son, much more, now that we have become reconciled, shall we be saved by virtue of Christ's Life.
And through him to reconcile all things to himself (making peace by the shedding of Christ's blood offered upon the cross)-- whether on earth or in Heaven.
But now he has reconciled you to himself by the sacrifice of Christ's earthly body in death--it has pleased God that you should stand in his presence holy, pure, and blameless,
for then Christ would have had to undergo death many times since the creation of the world. But now, once and for all, at the close of the age, he has appeared, in order to abolish sin by the sacrifice of himself.
so it is with the Christ. He was offered up once and for all, to 'bear away the sins of many'; and the second time he will appear--but without any burden of sin--to those who are waiting for him, to bring Salvation.
And it is in the fulfillment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ.
But, this priest, after he had offered one sacrifice for sins, which should serve for all time, 'took his seat at the right hand of God,'
For you know that it was not by perishable things, such as silver and gold, that you were Ransomed from the aimless way of living which was handed down to you from your ancestors, but by precious blood, as it were of a lamb, unblemished and spotless, the Blood of Christ.