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.
See Verses Found in Dictionary
For God so loved the world, that He gave His only begotten Son, that every one who believes on Him should not perish, but have eternal life;
But, if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous, Who visits with wrath? (I speak after the manner of a man).
being justified freely by His grace, through the redemption which is in Christ Jesus; Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God:
and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation.
in Whom we have our redemption through His blood, the forgiveness of our trespasses, 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/worrell'>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
See Verses Found in Dictionary
but I say to you, that every one who looks upon a woman, to lust after her, already committed adultery with her in his heart.
but I say to you, that every one who looks upon a woman, to lust after her, already committed adultery with her in his heart.
even as the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many."
even as the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many."
even as the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many."
even as the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many."
for even the Son of Man came not to be ministered to, but to minister, and to give his soul a ransom for many."
for even the Son of Man came not to be ministered to, but to minister, and to give his soul a ransom for many."
On the morrow he sees Jesus coming to him, and he says, "Behold, the Lamb of God Who taketh away the sin of the world!
On the morrow he sees Jesus coming to him, and he says, "Behold, the Lamb of God Who taketh away the sin of the world!
even as the Father knoweth Me, and I know the Father; and I lay down My soul for the sheep.
even as the Father knoweth Me, and I know the Father; and I lay down My soul for the sheep.
Take heed to yourselves, and to all the flock in which the Holy Spirit appointed you overseers, to shepherd the assembly of God, which He purchased with His own blood.
Take heed to yourselves, and to all the flock in which the Holy Spirit appointed you overseers, to shepherd the assembly of God, which He purchased with His own blood.
for all sinned, and are coming short of the glory of God;
for all sinned, and are coming short of the glory of God;
for the manifestation of His righteousness in the present time, to the end that He may be righteous, even when declaring righteous him who has faith in Jesus.
for the manifestation of His righteousness in the present time, to the end that He may be righteous, even when declaring righteous him who has faith in Jesus.
(as it has been written, "A father of many nations have I made you"), before God Whom he believed, Who maketh alive the dead, and calleth the things that are not, as though they were;
(as it has been written, "A father of many nations have I made you"), before God Whom he believed, Who maketh alive the dead, and calleth the things that are not, as though they were;
Who was delivered up for our trespasses, and raised for our justification.
Who was delivered up for our trespasses, and raised for our justification.
and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation.
and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation.
for the wages of sin is death; but the gift of God is eternal life through Christ Jesus, our Lord.
for the wages of sin is death; but the gift of God is eternal life through Christ Jesus, our Lord.
Consequently, there is now no condemnation to those who are in Christ Jesus.
Consequently, there is now no condemnation to those who are 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 was impossible under law, wherein it was weak through the flesh. God, sending His Own Son in likeness of sinful flesh, and, respecting sin, condemned sin in the flesh;
For, what was impossible under law, wherein it was weak through the flesh. God, sending His Own Son in likeness of sinful flesh, and, respecting sin, condemned sin in the flesh;
He Who spared not His Own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?
He Who spared not His Own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?
Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover was sacrificed, even, Christ;
Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover was sacrificed, even, Christ;
But all things are of God, Who reconciled us to Himself through Christ, and gave to us the ministry of reconciliation;
But all things are of God, Who reconciled us to Himself through Christ, and gave to us the ministry of reconciliation; how that God was in Christ, reconciling the world to Himself, not reckoning to them their trespasses, and having put in us the word of reconciliation.
how that God was in Christ, reconciling the world to Himself, not reckoning to them their trespasses, and having put in us the word of reconciliation.
Husbands, love your wives, as Christ also loved the assembly, and delivered Himself up for it,
Husbands, love your wives, as Christ also loved the assembly, and delivered Himself up for it,
For there is one God, one Mediator also between God and men, a Man, Christ Jesus,
For there is one God, one Mediator also between God and men, a Man, Christ Jesus, Who gave Himself a ransom for all, the testimony for its own times,
Who gave Himself a ransom for all, the testimony for its own times,
But we behold Him Who was made a little lower than angels, Jesus, on account of the suffering of death, crowned with glory and honor, that, by the grace of God, He might taste death for every one.
But we behold Him Who was made a little lower than angels, Jesus, on account of the suffering of death, crowned with glory and honor, that, by the grace of God, He might taste death for every one. For it was becoming Him, on Whose account are all things, and through Whom are all things, in bringing many sons unto glory, to perfect, through suffering, the Captain of their salvation.
For it was becoming Him, on Whose account are all things, and through Whom are all things, in bringing many sons unto glory, to perfect, through suffering, the Captain of their salvation. For both He Who sanctifieth and those who are sanctified are all of One; for which cause He is not ashamed to call them brethren,
For both He Who sanctifieth and those who are sanctified are all of One; for which cause He is not ashamed to call them brethren, saying, "I will declare Thy name to my brethren; in the midst of an assembly will I sing praise to Thee."
saying, "I will declare Thy name to my brethren; in the midst of an assembly will I sing praise to Thee." And again, "I will put my trust in Him." And again, "Behold, I and the children whom God gave me."
And again, "I will put my trust in Him." And again, "Behold, I and the children whom God gave me." Since, therefore, the children have partaken of blood and flesh, He Himself also in like manner took part of the same; that, through death, He might bring to nought him who had the power of death, that is, the Devil;
Since, therefore, the children have partaken of blood and flesh, He Himself also in like manner took part of the same; that, through death, He might bring to nought him who had the power of death, that is, the Devil; and might release all those who, through fear of death, were all their lifetime subject to bondage.
and might release all those who, through fear of death, were all their lifetime subject to bondage.
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people;
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people;
which, indeed, is a figure for the time present, according to which are offered both gifts and sacrifices, which cannot, as to the conscience, make the worshiper perfect;
which, indeed, is a figure for the time present, according to which are offered both gifts and sacrifices, which cannot, as to the conscience, make the worshiper perfect;
nor yet through the blood of goats and calves, but through His own blood, entered, once for all, into the Holies, having obtained eternal redemption.
nor yet through the blood of goats and calves, but through His own blood, entered, once for all, into the Holies, having obtained eternal redemption. For, if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the purification of the flesh;
For, if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the purification of the flesh; how much more shall the blood of Christ, Who through the Eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
how much more shall the blood of Christ, Who through the Eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
For the law, having a shadow of the good things to come, not the very likeness of the things, can never, with the same sacrifices, which they offer year by year continually, perfect those who come to them;
For the law, having a shadow of the good things to come, not the very likeness of the things, can never, with the same sacrifices, which they offer year by year continually, perfect those who come to them; else would they not have ceased to be offered? because the worshipers, having been cleansed once for all, would have had no more conscience of sins.
else would they not have ceased to be offered? because the worshipers, having been cleansed once for all, would have had no more conscience of sins.
let us approach with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience, and our body washed with pure water,
let us approach with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience, and our body washed with pure water,
knowing that, not with perishable things, with silver or gold, were ye redeemed from your vain course of life handed down from your fathers;
knowing that, not with perishable things, with silver or gold, were ye redeemed from your vain course of life handed down from your fathers;
And He is the propitiation for our sins; and not for ours only, but also for the whole world.
And He is the propitiation for our sins; and not for ours only, but also for the whole world.
and from Jesus Christ, the faithful Witness, the First-born of the dead, and the Ruler of the kings of the earth. To Him Who loveth, and loosed us from our sins in His own blood,
and from Jesus Christ, the faithful Witness, the First-born of the dead, and the Ruler of the kings of the earth. To Him Who loveth, and loosed us from our sins in His own blood,
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
See Verses Found in Dictionary
And she shall bring forth a Son, and you shall call His name Jesus; for He will save His people from their sins."
Jesus said to them, "Can the sons of the bridechamber mourn while the Bridegroom is with them! But there will come days, when the Bridegroom will be taken away from them, and then will they fast."
From that time began Jesus to show to His disciples, that He must go to Jerusalem, and suffer many things from the elders and high-priests and scribes, and be killed, and on the third day be raised up.
And, while they were assembled together 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 will be raised up." And they were grieved exceedingly.
"Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the high-priests and scribes; and they will condemn Him to death; and will deliver Him up to the gentiles, to mock, and to scourge, and to crucify; and, on the third day, He will be raised up "
even as the Son of Man came not to be ministered to, but to minister, and to give His soul a ransom for many."
And, as they were eating, Jesus, taking a loaf and blessing it, broke it, and giving to his disciples, said, "Take, eat, this is My body."
And Jesus, coming near, spake to them, saying, "All authority was given to Me in Heaven and on earth: going, therefore, disciple ye all the nations, immersing them into the name of the Father, and of the Son, and of the Holy Spirit; read more. teaching them to observe all things, whatsoever I commanded you; and, behold, I am with you all the days, even to the end of the age."
And He said to them, "Elijah, indeed, comes first, and restores all things; and how it has been written concerning the Son of Man, that He should suffer many things, and be set at naught;
And they were in the way going up to Jerusalem; and Jesus was going before them. And they were being amazed: and those following Him were being terrified. And, again taking with Him the twelve, He began to tell them the things about to happen to Him:
And He taketh with Him Peter and James and John, and began to be greatly amazed, and to be in distress.
And at the ninth hour Jesus cried with aloud voice, "ELOI, ELOI, LAMA SABACHTHANI!" which is, being interpreted, "My God! My God! why didst Thou forsake Me!"
And, behold, you shall conceive in your womb, and shall bring forth a Son, and you shall call His name Jesus. He shall be great, and shall be called Son of the Most High; and the Lord God will give to Him the throne of His father David; read more. and He shall reign over the house of Jacob forever; and of His Kingdom there shall be no end."
because there was born to-day, in the city of David, a Saviour, Who is Christ the Lord.
And, having completed every temptation, the Devil departed from Him until a fitting season.
who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem.
And it came to pass, when the days for receiving Him up were being completed, that He steadfastly set His face to go to Jerusalem;
But I have an immersion to be immersed with; and how am I constrained until it be accomplished!
For I say to you, that that which has been written must be accomplished in Me, 'And He was reckoned with lawless ones;' for that which relates to Me has an end."
For I say to you, that that which has been written must be accomplished in Me, 'And He was reckoned with lawless ones;' for that which relates to Me has an end."
and He said to them, "Thus it has been written, that the Christ should suffer, and rise from the dead on the third day,
and He said to them, "Thus it has been written, that the Christ should suffer, and rise from the dead on the third day, and that repentance and remission of sins should be preached in His name to all the nations, beginning from Jerusalem.
All things were made through Him, and apart from Him was not even one thing made that has been made. 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 he came, that he might testify concerning the Light. He was the true Light That lighteth every man coming into the world. read more. He was in the world, and the world was made through Him, and the world knew Him not. He came to His own possessions, and those who were His own received Him not. But as many as received Him, to them He gave the right to become children of God, to those believing in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God. And the Word became flesh, and tabernacled among us, (and we beheld His glory??lory as of the Only Begotten from the Father), full of grace and truth.
On the morrow he sees Jesus coming to him, and he says, "Behold, the Lamb of God Who taketh away the sin of the world!
and, looking upon Jesus as He was walking, says, "Behold, the Lamb of God!"
And, as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up;
Jesus, therefore, said to them, "Verily, verily, I say to you, Moses did not give you the bread out of Heaven; but My Father giveth you the true bread out of Heaven;
Jesus answered and said to them, "Even if I do testify concerning Myself, My testimony is true; because I know whence I came, and whither I go; but ye know not whence I came, or whither I go.
I am the good shepherd. The good shepherd lays down his soul for the sheep.
even as the Father knoweth Me, and I know the Father; and I lay down My soul for the sheep.
On this account My Father loveth Me, because I lay down My soul, that I may take it again. No one takes it from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again. This commandment I received from My Father.
Now My soul has become troubled; and what shall I say? Father, save Me from this hour. But for this cause came I to this hour.
Jesus, therefore, said to them again, "Peace be to you! As the Father hath sent Me, I also send you." And, having said this, He breathed upon them, and said to them, "Receive ye the Holy Spirit. read more. Whosesoever sins ye remit, they are remitted to them; whosesoever sins ye retain, they are retained."
"This Jesus God raised up; of which fact we all are witnesses. Being, therefore, exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, He was pouring forth this which ye both see and hear.
concerning His Son, Who was born of the seed of David, according to His flesh, Who was declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead??ven Jesus Christ our Lord,
for in it is revealed God's righteousness, from faith to faith; as it has been written, "But the righteous shall live by faith."
What, then? Are we better than they? Not at all; for we before charged that both Jews and Greeks are all under sin;
Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God;
Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God; because, by the works of the law, no flesh will be justified in His sight; for through the law is the knowledge of sin. read more. But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets;
But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets; even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction;
even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God;
for all sinned, and are coming short of the glory of God; being justified freely by His grace, through the redemption which is in Christ Jesus;
being justified freely by His grace, through the redemption which is in Christ Jesus; Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God:
Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God:
Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God:
Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God: for the manifestation of His righteousness in the present time, to the end that He may be righteous, even when declaring righteous him who has faith in Jesus. read more. Where, then, is the boasting? It was excluded. By what manner of law? Of works? Nay; but by a law of faith. For we reckon that a man is justified by faith, apart from works of law. Or is He the God of Jews only? Is He not of gentiles also! Yes, of gentiles also; if, indeed, God is One Who will justify the circumcision by faith, and the uncircumcision through faith. Do we, then, make void the law through faith? It could not be! Yea, we establish the law.
But God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us.
But God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us. Much more, therefore, being now justified by His blood, shall we be saved from the wrath of God through Him.
Much more, therefore, being now justified by His blood, shall we be saved from the wrath of God through Him. For if, while we were enemies, we were reconciled to God through the death of His Son; much more, having been reconciled, shall we be saved by His life;
For if, while we were enemies, we were reconciled to God through the death of His Son; much more, having been reconciled, shall we be saved by His life;
For if, while we were enemies, we were reconciled to God through the death of His Son; much more, having been reconciled, shall we be saved by His life; and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation.
and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation.
and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation. Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned;
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, then, shall we say? Shall we persist in sin, that grace may abound?
knowing this, that our old man was crucified with Him, that the body of sin might be brought to nought, that we should no more be in bondage to sin;
Let not sin, therefore, reign in your mortal body, that ye should obey its desires; neither present your members to sin as instruments of unrighteousness; but present yourselves to God, as alive from the dead, and your members to God as instruments of righteousness. read more. For sin shall not have dominion over you; for ye are not under law, but under grace.
Consequently, there is now no condemnation to those who are 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 was impossible under law, wherein it was weak through the flesh. God, sending His Own Son in likeness of sinful flesh, and, respecting sin, condemned sin in the flesh;
and, not only so, but ourselves also, who have the first fruit of the Spirit, even we ourselves are groaning within ourselves, waiting for the adoption, the redemption of our body.
He Who spared not His Own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?
He Who spared not His Own Son, but delivered Him up for us all, how will He not also with Him freely give us all things?
He Who spared not His Own Son, but delivered Him up for us all, how will He not also with Him freely give us all things? Who will bring an accusation against God's elect? It is God Who justifieth; read more. who is he that condemns? It is Christ Who died, yea, rather, That was raised from the dead, Who is at the right hand of God, Who also is making intercession for us.
who is he that condemns? It is Christ Who died, yea, rather, That was raised from the dead, Who is at the right hand of God, Who also is making intercession for us.
For ye were bought with a price; glorify God, therefore, in your body.
For I received from the Lord that which also I delivered to you: that the Lord Jesus, in the same night in which He was being betrayed, took bread;
For I delivered to you, among the first things, that which also I received, that Christ died for our sins according to the Scriptures; and that He was buried, and that He hath been raised on the third day according to the Scriptures;
For since through man came death, through Man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive;
So also it has been written, "The first man Adam was a living soul"; the last Adam, a life-giving Spirit. And the spiritual is not first, but the natural; then the spiritual. read more. The first man is of the earth earthy; the second Man is from Heaven.
Him Who knew no sin He made to be sin on our behalf, that we may become God's righteousness in Him.
Who gave Himself for our sins, that He might deliver us out of the present evil age, according to the will of our God and Father;
Who gave Himself for our sins, that He might deliver us out of the present evil age, according to the will of our God and Father;
yet knowing that a man is not justified by works of law, but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by works of law; because by works of law no flesh shall be justified.
I have been crucified with Christ; and no longer am I living, but Christ is living in me; and, in so far as I am now living in flesh, I live in 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; because it has been written, "Cursed is every one who is hung upon a tree";
But, when the fulness of the time came, God sent forth His Son, born of a woman, born under law,
But, when the fulness of the time came, God sent forth His Son, born of a woman, born under law,
But, when the fulness of the time came, God sent forth His Son, born of a woman, born under law, that He might redeem those under law, that, we might receive the adoption of sons.
But it could not be that I should glory, except in the cross of our Lord Jesus Christ, through which the world has become crucified to me, and I to the world.
But it could not be that I should glory, except in the cross of our Lord Jesus Christ, through which the world has become crucified to me, and I to the world.
in Whom we have our redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace,
and what the surpassing greatness of His power toward us who believe, according to the working of the strength of His might,
in which ye once walked according to the course of this world, according to the prince of the authority of the air, the spirit that is now working in the sons of disobedience; among whom we also all once lived in the desires of our flesh, doing the will of the flesh and of the mind, and were by nature children of wrath, even as the rest;
But now, in Christ Jesus, ye who were once afar off were made nigh in the blood of Christ. For He is our peace, Who made both one, and broke down the middle wall of the partition, read more. having abolished in His flesh the enmity, even the law of commandments expressed in decrees, that He might make the two one new man in Himself, making peace, and might reconcile both in one body to God through the cross, having slain the enmity thereby; and, coming, He proclaimed the Gospel of peace to you who were afar off, and peace to those who were near;
having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief corner-stone;
Become ye, therefore, imitators of God, as beloved children; and walk in love, as Christ also loved you, and delivered Himself up for you, an offering and a sacrifice to God for an odor of sweet smell.
and walk in love, as Christ also loved you, and delivered Himself up for you, an offering and a sacrifice to God for an odor of sweet smell.
because to us the struggle is not against blood and flesh, but against the principalities, against the authorities, against the world-rulers of this darkness, against the spiritual forces of evil in the heavenly places.
but emptied Himself, taking a slave's form, coming to be in the likeness of men; and, being found in fashion as a man, He humbled Himself, becoming obedient unto death, even the death of the cross.
and, being found in fashion as a man, He humbled Himself, becoming obedient unto death, even the death of the cross.
in Whom we have redemption, the forgiveness of sins; Who is the image of the invisible God, Primal Source of all creation; read more. because in Him were all things created, in the heavens, and upon the earth, the visible and the invisible, whether thrones, or dominions, or principalities, or powers??ll things have been created through Him, and for Him; and He is before all things, and in Him all things have held together. And He is the Head of the body, the assembly; Who is the Beginning, the First-born from the dead, that in all things He may be preeminent; because it was pleasing that in Him all the fulness should dwell; and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, whether the things on the earth, or the things in the heavens.
and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, whether the things on the earth, or the things in the heavens.
and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, whether the things on the earth, or the things in the heavens. And you, being in time past alienated and enemies in your mind in evil works, read more. yet now did He reconcile in the body of His flesh through death, to present you holy, and without blemish, and irreproachable, before Him;
And, confessedly, great is the mystery of godliness; God was manifested in flesh, was justified in the Spirit, was seen by angels, preached among the gentiles, believed on in the world, taken up in glory.
to be sober, pure, workers at home, good, submitting themselves to their own husbands, that the word of God be not blasphemed. The younger men, in like manner, exhort to be sober-minded;
sound speech not to be condemned; that he who is of the contrary part may be ashamed, having no evil thing to say concerning us.
who gave Himself for us, that he might redeem us from all iniquity, and purify for Himself a special people, zealous of good works.
who gave Himself for us, that he might redeem us from all iniquity, and purify for Himself a special people, zealous of good works.
at the end of these days spake to us in His Son, Whom He appointed Heir of all things, through Whom also He constituted the ages;
at the end of these days spake to us in His Son, Whom He appointed Heir of all things, through Whom also He constituted the ages; Who, being an effulgence of His glory and an exact expression of His substance, and upholding 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 an effulgence of His glory and an exact expression of His substance, and upholding 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 an effulgence of His glory and an exact expression of His substance, and upholding 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, therefore, the children have partaken of blood and flesh, He Himself also in like manner took part of the same; that, through death, He might bring to nought him who had the power of death, that is, the Devil;
Since, therefore, the children have partaken of blood and flesh, He Himself also in like manner took part of the same; that, through death, He might bring to nought him who had the power of death, that is, the Devil; and might release all those who, through fear of death, were all their lifetime subject to bondage.
and might release all those who, through fear of death, were all their lifetime subject to bondage. For surely He doth not succor angels, but He succoreth Abraham's seed. read more. Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people;
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people;
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people;
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people; for in that He Himself hath suffered, being tempted, He is able to succor those who are tempted.
For, had Joshua given them rest, He would not afterward have spoken of another day. Consequently, there remains a sabbath-keeping for the people of God.
Having, therefore, a great High Priest, Who hath passed through the heavens, Jesus, the Son of God, let us hold fast the confession; for we have not a High Priest, unable to sympathize with our infirmities, but One Who hath been tempted in all points like as we, apart from sin.
for we have not a High Priest, unable to sympathize with our infirmities, but One Who hath been tempted in all points like as we, apart from sin. Let us, therefore, come with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help.
For such a High Priest was befitting us, holy, harmless, undefiled, separated from sinners, and made higher than the heavens;
but into the second, the high priest alone, once a year, not without blood, which he offers for himself and for the ignorances of the people; the Holy Spirit signifying this, that the way into the Holies has not yet been made manifest, while the first tabernacle is yet standing;
being only (with meats and drinks and various immersions) ordinances of the flesh, imposed until a time of reformation.
being only (with meats and drinks and various immersions) ordinances of the flesh, imposed until a time of reformation. But Christ, having come as a High Priest of the good things to come, through the greater and more perfect tabernacle, not made by hand (that is, not of this creation), read more. nor yet through the blood of goats and calves, but through His own blood, entered, once for all, into the Holies, having obtained eternal redemption. For, if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the purification of the flesh; how much more shall the blood of Christ, Who through the Eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
And nearly all things are cleansed, according to the law, with blood; and apart from shedding of blood there is no remission.
For Christ entered not into holy places made with hand, patterns of the true; but into Heaven itself, now to appear in the presence of God in our behalf; nor yet, that He should many times offer Himself, as the high priest enters into the Holies every year with blood not His own; read more. else had it been needful for Him ofttimes to suffer since the founding of a world; but now, once for all, at the end of the ages, He hath been manifested for the putting away of sin through the sacrifice of Himself. And inasmuch as it is appointed to men once to die, but after this comes judgment; so also Christ, having once for all been offered to bear the sins of many, will, to those who are eagerly waiting for Him; appear a second time apart from sin, unto salvation.
For the law, having a shadow of the good things to come, not the very likeness of the things, can never, with the same sacrifices, which they offer year by year continually, perfect those who come to them;
for it is impossible that the blood of bulls and of goats should take away sins.
Saving above, "Sacrifices and offerings and whole burnt-offerings and offerings for sin," Thou didst not wish; neither hadst pleasure therein, which, indeed, are offered according to the law; then hath He said, "Lo, I have come to do Thy will." He taketh away the first, that He may establish the second:
then hath He said, "Lo, I have come to do Thy will." He taketh away the first, that He may establish the second: in which will we have been sanctified through the offering of the body of Jesus Christ once for all.
in which will we have been sanctified through the offering of the body of Jesus Christ once for all.
in which will we have been sanctified through the offering of the body of Jesus Christ once for all.
in which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest, indeed, stands daily ministering, and ofttimes offering the same sacrifices, which can never take away sins; read more. but This Man, having offered one sacrifice for sins forever, sat down on the right hand of God; from henceforth awaiting until His foes shall be placed as a footstool for His feet. For by one offering He hath perfected forever those who are being sanctified.
of how much worse punishment, think ye, shall he be accounted worthy, who trampled under foot the Son of God, and accounted the blood of the covenant with which He was sanctified an unholy thing, and treated with contempt the Spirit of grace?
elect according to the fore-knowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: grace to you, and peace be multiplied.
knowing that, not with perishable things, with silver or gold, were ye redeemed from your vain course of life handed down from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot;
For to this were ye called, because Christ also suffered for you, leaving you an example, that ye should follow His steps;
Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live to righteousness; by Whose bruise ye were healed.
because Christ also suffered for sins once, a Righteous One in behalf of the unrighteous, that He might bring us to God, being put to death in flesh, but made alive in the Spirit,
My little children, these things I write to you, that ye may not sin. And, if any one sin, we have an Advocate with the Father, Jesus Christ, the Righteous.
and from Jesus Christ, the faithful Witness, the First-born of the dead, and the Ruler of the kings of the earth. To Him Who loveth, and loosed us from our sins in His own blood,
and from Jesus Christ, the faithful Witness, the First-born of the dead, and the Ruler of the kings of the earth. To Him Who loveth, and loosed us from our sins in His own blood,
saying, "What you see, write in a book, and send it to the seven assemblies; to Ephesus, and to Smyrna, and to Pergamum, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea."
"And to the angel of the assembly in Laodicea write these things," saith the Amen, the Faithful and the True Witness, the Beginning of the creation of God:
And they sing a new song, saying, "Worthy art Thou to take the book, and to open its seals; because Thou wast slain, and didst redeem to God, by Thy blood, some of every tribe, and tongue, and people, and nation;
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
See Verses Found in Dictionary
For if, while we were enemies, we were reconciled to God through the death of His Son; much more, having been reconciled, shall we be saved by His life; and not only so, but we are rejoicing in God through our Lord Jesus Christ, through Whom we now received the reconciliation.
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining 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 commendeth His own love toward us, in that, while we were yet sinners, Christ died for us. Much more, therefore, being now justified by His blood, shall we be saved from the wrath of God through Him. read more. For if, while we were enemies, we were reconciled to God through the death of His Son; much more, having been reconciled, shall we be saved by His life;
and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, whether the things on the earth, or the things in the heavens.
yet now did He reconcile in the body of His flesh through death, to present you holy, and without blemish, and irreproachable, before Him;
else had it been needful for Him ofttimes to suffer since the founding of a world; but now, once for all, at the end of the ages, He hath been manifested for the putting away of sin through the sacrifice of Himself.
so also Christ, having once for all been offered to bear the sins of many, will, to those who are eagerly waiting for Him; appear a second time apart from sin, unto salvation.
in which will we have been sanctified through the offering of the body of Jesus Christ once for all.
but This Man, having offered one sacrifice for sins forever, sat down on the right hand of God;
knowing that, not with perishable things, with silver or gold, were ye redeemed from your vain course of life handed down from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot;