Expiation, Propitiation, Reconciliation, Etc.
I PROFESS at the commencement of my present paper that I write as an inquirer anew after truth, and not as one who takes the place of teaching what he has learned and proved.
Scripture presents to us " the word of God," and we have to receive it, " not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe" (1 Thess. 2:1313For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. (1 Thessalonians 2:13)). Self mistrust, humility before God, but also faith in Him, surely become the student of the Word of God.
I find, as matters of fact, that the verb " to atone" is not met with in the English New Testament at all, and that the substantive " atonement" is found only once (viz., in Rom. 5:1111And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11).); "Jesus Christ, by whom we have now received the atonement." The word here is katallagee, the reconciliation, as it is correctly rendered in all the rest of its occurrences, viz., in Rom. 11:1515For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? (Romans 11:15), the reconciling of the world, and in 2 Cor. 5:1818And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:18) the ministry of reconciliation, and ver. 19 the word of reconciliation. This is confirmed by the rendering of the verb katallasso in all of its occurrences.
Remark it is man that needs to be reconciled to God, and not God that is or that ever needed to be reconciled to man. Such notions as that " Christ died to reconcile the Father or God to man" have no place in Scripture. God cannot be made other than He is. Believers, through grace, have been made other than what they were, even lovers of God instead of lovers of themselves more than of God. Christ has made propitiation, is our propitiation, and faith in Him as the propitiation does reconcile man to God.
But propitiation and reconciliation are not one' and the same thing. Without the propitiation God would not justify the sinner; through the propitiation. He is, and shows He is just, while justifying the sinner. But who provided the propitiation but God Himself. Of this more hereafter.
The Greek word allos means other, another; the verb allasso, (if we might coin a word in English, would be to other,) and thus means to change.
In God there is no change, but this does not set aside another truth, viz., that He has made different revelations about Himself. For instance, the eternal power and Godhead of the Creator (Rom. 1:2020For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (Romans 1:20)); the long-suffering, patient goodness of the God of providence (Gen. 8:21-ix. 17). His glory as Ruler upon
earth in Government and Himself as Redeemer and Savior through Jesus Christ. It is in this last revelation of Himself, and in it alone that we find, as sinners, salvation.
In creation, providence and government divine attributes are made known. In redemption alone Himself (by the revelation of Himself, in and through the Son and His work) can be learned or known, and for this faith and the Spirit are needed.)
Rom. 5:1010For 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. (Romans 5:10)*, We were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life; and 1 Cor. 7:1111But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife. (1 Corinthians 7:11), Let her remain unmarried, or be reconciled to (her) husband; and 2 Cor. 5:1818And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:18), God, who hath reconciled us to Himself; and ver. 19, Reconciling the world to Himself; and ver. 20, Be ye reconciled. So also the same word when compounded with a preposition, e.g, apokatalatto, in Eph. 2:1616And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:16) and Col. 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20) and 21, is rendered by reconcile.
(* Note that the two occurrences in this verse (10) immediately precede ver. 11 as above, which makes the change from recon-. ciliation to atonement the more noticeable.)
Is it, then, that the atonement (as men now speak) is not named in the New Testament even once? Not so. The work in which the thing meant is presented, by which it was Wrought, is described again and again, and so are scenes described that bring it before us in its fruits; words, too, occur again and again, which bring it before us in other ways. But the translators have rendered the places in which that is spoken of (described in itself or in its connections) which is now commonly called "atonement," by other English words. But I must return to this again.
If I open the Old Testament I find the words atonement and atone frequent, e.g., the substantive atonement, kippoorim, -occurs eight times.
30: 10. The sin offering of atonements.
16. Thou-shalt take the atonement money.
28. It (is) a day of atonement.
25: 9. The day of atonement.
Num 5: 8. The ram of the atonement.
29:11 The sin offering of atonement.
But before proceeding I would here raise two questions. First, as to what the reader understands by the word " atonement" in these and similar places; and, secondly, whether the word atonement' be a good word as a representative of what is meant?
Let each settle for himself what he understands by "atonement" in these and similar places.
For myself, I will only say now that it and the other occurrences of it point to something of the most solemn moment for man in connection with God, and in these passages with the dwelling place of God upon earth among Israel; something which God required to be in connection with Himself, and with everything about His dwelling, if He was to dwell in blessing among Israel. But the question is about God and His connection with the people and the place, and not about their reconciliation in themselves to Him.
Now, as in Rom. 5:1111And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11), the translators used the word ((atonement" where reconciliation would have been the better word, so we shall find that in translating the verb kahphar they sometimes translate it reconcile, appease, pacify, e.g.,
8: 15. To make reconciliation upon it.
16: 20. When he hath made an end of reconciling
45:15. To make reconciliation for them
17. To make reconciliation for the house
20. So shall ye reconcile the house.
Now, if reconciliation is a change in man, and the means of that change in man is faith in a something of God's providing for His own name's sake, confusion of thought between the two cannot be unimportant. In Old Testament days of types and shadows and outside offerings, etc., ignorance might be of little moment, but now that life and incorruptibility have been brought to light by the Gospel, and that worship in spirit and in truth is what the Father seeks in the worshipper, intelligence in such things is of great importance. Buy the truth and sell it not. We may see the difference of these two things in 2 Cor. 5:18-2118And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. 21For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Corinthians 5:18‑21). This passage teaches two things. First, the reconciliation of man; secondly, the wondrous work of God, faith of which produces it in man.
First, the effect produced; (ver. 18), God has reconciled us to Himself, and given to us the ministry of reconciliation; (ver. 19) to wit, God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has put in us the word of reconciliation. (ver. 20) We then beseech: be ye reconciled to God. Secondly (ver. 21), the work of God calculated through faith to produce this reconciliation in man: For God has made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.
When man had refused to listen to Christ alive upon earth, and had crucified and rejected Him, God sent Paul and others to preach forgiveness through His blood.
Reconciliation in me and the basis provided by God Himself; that He might be just while justifying the sinner and reconciling me to Himself, though connected together, are not the same thing.
It has been said, " When our translation was made, it [katallagee] signified, as innumerable examples prove, reconciliation, or the making up of a foregoing enmity; all its uses in our early literature justifying the etymology, now sometimes called in question, that atonement' is at-one-ment,' and therefore= reconciliation,' and that consequently it was then, although not now, the proper rendering of katallagee. See my Select Glossary,' s. vv. atone," atonement."—Trench's " Synonyms of the New Testament," Sec. 76. AT-ONE, v. To be, or cause to be, at one. - ME N T.
"His first essay succeeded so well, Moses would adventure on a second design, to atone two Israelites at variance."-FULLER, A Pisgah Sight of Palestine.
Having more regard to their old variance than to their new atonement.'-Sir T. MORE, History of Richard 111.
" If Sir John Falstaff have committed disparagements unto you, I am of the Church, and will be glad to do my benevolence, to make atonements and compromises between you."- SHAKESPEAR.)
(C. Richardson's "Diet. of Eng. Language.")
There is another remark of Trench's which I must quote.
" Before leaving katallagee we observe that the exact relations between it and hilasmos, which will have to be considered next, are somewhat confused for the English reader, from the fact that the word atonement, by which our translators have once rendered katallagee (Rom. 5:1111And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11)) has little by little shifted its meaning. It has done this so effectually, that were the translation now for the first time to be made, and words to be employed in their present sense and not in their past, it would plainly be a much fitter rendering of hilasmos, the notion of propitiation, which we shall find the central one of hilasmos, always lying in atonement,' as we use it now. It was not so once."
To this extract (which immediately precedes the former one) I only say that it seems to me that if the translators had not been somewhat confused in their own minds they would not have introduced the words appease, reconcile, pacify, in the passages of the Old Testament which I lately cited. Other proofs of the same kind we shall find in the New Testament, e.g., Heb. 2:1717Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17),
To make reconciliation for the sins of the people; which, according to Trench's remarks, as given above, should be, make atonement, etc., in the modern sense of atonement. But of this more anon. Only an equivocal term, used to-day for what God has wrought, so as to show that He is just while justifying a sinner, but which was used for the reconciliation produced in us by the knowledge of that work, ought to be well noted. 'Tis a serious point to err upon; and every error which brings confusion into the mind between what God has wrought for us and what God works in us is dangerous.
This is the first real difficulty to the one who only reads English, if it be so that the words atone and atonement did, when the translation was made, mean to reconcile, reconciliation, and therefore were quite correctly used THEN, wherever these things were meant; but they were incorrectly used where (not reconciliation in or of man, but) that which God did in order that he might be seen to be just while justifying the sinner, (i.e., make expiation, propitiation, etc.,) was to be expressed. The second difficulty is that the words atone and atonement seem NOW to carry to most peoples' minds the import of expiate, expiation, and NOT reconcile, reconciliation.
As to the meaning of the Hebrew word kaphar, and the primary idea running through all its derivatives, there seems no doubt but that it is to cover, to cover over. Who can cover sin before God? This was a question raised in the sanctuary, and victims appointed for man to offer; sacrifices various, too, for sins as they varied: the whole, I doubt not, essentially connected also with the great day of offering once a-year, as given to us in Lev. 16 Then the blood of the bullock was to be sprinkled upon the mercy-seat eastward, and before the mercy-seat seven times, and the blood of the goat had its place likewise. But the bodies of both were to be burnt outside the camp. The year's sins were put away. But though the mercy-seat and the way up to it, and the holy sanctuary and the tabernacle of the congregation and the altar and the priests and the people were thus yearly marked with blood, and so sin was passed over, itself was neither really covered over, nor did it meet its doom. It was quite right to obey God, most surely, and do these things; but what really did this day show (besides the insufficiency of the sacrifices) but that God was a God who knew all about sin and sins, was minded at that time in patience to bear with man a sinner, and once a year to pass by the sins committed against Him, without saying why or how He could do so consistently (save that it was by death and blood-shedding), either with His own claims over man, or with. the law. It was all a constant bringing of sins to mind as before God, and as constant a reminding of man that no man could cover sin or sins. But God has now shown the counterpart of all this; for once, in the end of the world, His Son has been down here as a man, and has taken up the question of man's rebellion against God, of his sins and sin, and has brought full glory to God, and blessing, to the sinner that believes in connection with it. When He who knew no sin was made sin for us, God took occasion of sin to glorify Himself as to it; and He who was made sin knew how so to act as to glorify God, whose servant He was. The very brightest light now fills heaven, for the Lamb that was slain sits now upon the throne; that light shines down upon a dark and wicked race of men. Unto all the light comes, and tells of what sin is as being against a God of mercy and compassion and love, who so loved the world that He gave His only begotten Son, that whosoever believes on Him might not perish, but have everlasting life. But that light enters to fill the soul that believes, and there it rests and abides, the blessing of eternal life. My sins are... where? become the manifestation of the glory and excellency of the Savior, in whom, as faith sees Him in the holiest of all, on heaven's high throne, one learns both the. infinite enormity of sin and its having lost, to us who believe, all its condemnatory power forever.
But to resume. One of the leading and most important words derived from kahphar is the kappohreth. This word occurs twenty-seven times in the Old Testament. That which it represents was in itself and use the cover or lid of the Ark of the Covenant: Ark and cover had each of them a ledge so arranged that they
might lock together. In the ark were the two tables of stone and the golden pot of manna. The kappohreth is uniformly translated in the Septuagint (Greek Old Testament) by the word hilasteerion (propitiatory), and in English by the word mercy-seat. The primary idea, however, is the "cover of the ark," which was where God dwelt between the cherubim, and where the blood was placed on it and before it once every year, and whence mercy flowed as from the propitiatory.
Other derivations from kahphar are names of things in which it is said the idea of covering may be traced, e.g.,
3. Ex. 30:1212When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the Lord, when thou numberest them; that there be no plague among them, when thou numberest them. (Exodus 30:12), a ransom, money given to cover an offense, which would be a far better rendering than "sum of money" in Ex. 21:3030If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. (Exodus 21:30), than "satisfaction" in Num. 35:31,3231Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death. 32And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. (Numbers 35:31‑32),
4. In Cant. 1:14 and iv. 13 it is rendered " camphire."
As to kahphar, the ambiguity of the word " atone," through a former and a modern sense (which differ the one from the other immensely) is a serious obstacle to its use. I certainly suppose that the thought which most serious and scripturally intelligent minds attach to "atone" now is pretty nearly equal to " expiate," and that " expiation" would pretty nearly equal what they mean by " atonement." To " expiate" is to annul guilt and the consequences of guilt, to purge and cleanse guilt before God. Sin was, in the root of it, willful in- dependence of God; out of this first sin (through which came death) has come, secondly, a nature prone and willful to act for self and independently of God, the author and end of our being, and from it acts of omission and commission against God and contrary to him. Hence man, looked at as a creature, is guilty, and a time of judgment is before him. To supersede the power of the old root by the introduction of a new and more powerful one did not come into the scope of Judaism, but was reserved for Christianity. Neither did the root of sin in fallen nature then hold the same place which it does now in doctrine. Nevertheless acts of commission or omission according. to the standard of what the creature (man) ought to be, each of them placed a man under the curse of a judgment. He was called upon to acknowledge his failure, and to do certain things, make certain expiations (if you please), by the which, through the forbearance of God, He said He would pass by the offense.
Perhaps " expiate," " make expiation for," " purge," or " purge away*** and cleanse,"**** would cover the sense in all these occurrences of kahphar in which it has a sanctuary sense: " before God," always being understood.
As to the ten passages referred to before, in some of which, as I judge, the translators have shown a want of clearness of perception in themselves by the use of the words " reconcile, " make reconciliation," etc., words properly applied to a change in man God-ward, where, on the contrary, the words should be such as present something much higher, even that which can be the basis of
God's manifestation of mercy man-ward, I would say a few words.
They are these:—
8: 15, " make reconciliation," read " make expiation."
16: 20, "reconciling," read "making expiation for."
pardoning thee."
xlv..15, " make reconciliation," read " Make expiation for."
17, "make reconciliation," read "make expiation for."
20, "reconcile," read "make expiation.
In the rest of the occurrences, viz.:—
Num. 35:3333So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. (Numbers 35:33), cleansed; and Deut. 21:88Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. (Deuteronomy 21:8), forgiven; and 1 Sam. 3:1414And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. (1 Samuel 3:14), purged; and 2 Chron 30:18, pardon; and Psa 65:33Iniquities prevail against me: as for our transgressions, thou shalt purge them away. (Psalm 65:3), purge away; and Psa 78:3838But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. (Psalm 78:38), forgave; and Psa 79:99Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. (Psalm 79:9), purge away; and Pro 16:66By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil. (Proverbs 16:6), purged; and Isa. 6:77And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. (Isaiah 6:7), purged; and lsa. 22: 14, purged; and Isa. 27:99By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. (Isaiah 27:9), purged; and Isa. 47:1111Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. (Isaiah 47:11), put of; and Jer. 18:2323Yet, Lord, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger. (Jeremiah 18:23), forgive; and Ezek. 43:20,2620And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. (Ezekiel 43:20)
26Seven days shall they purge the altar and purify it; and they shall consecrate themselves. (Ezekiel 43:26), purge,
My reader may safely, I judge, change the translation by substituting " expiate," "make expiation for," etc., for the words now standing, though I still press that the primary idea should be kept before the mind, connected with, though perhaps not identical with, the hilasteerion, propitiatory of Rom. 5
I may remark that in Hebrew nahsah (to take up, lift up) is rendered forgive three and twenty times, as in Psa. 32:1,51<<A Psalm of David, Maschil.>> Blessed is he whose transgression is forgiven, whose sin is covered. (Psalm 32:1)
5I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah. (Psalm 32:5); but sahlahh (spelled—samech, lamed, heth), is the more proper word for pardon, forgive.
The English words atone, atonement, are found nowhere in the Old Testament save where kahphar or a derivative from it occurs.
I will turn now to the Greek and to another word, with words derived from the same root.
Hilaskomai.
the people, read " to make propitiation (expiation) for."
As to the first of these passages, it is the language of a certain publican (in a parable spoken by the Lord).
Mercy (goodness in spite of demerit) and propitiation go very well together.
Now, as to the second passage. We have but these two occurrences of the word in the New Testament. In classical Greek it is common enough, and naturally enough, yea necessarily so, because the writers' thoughts were limited to those of fallen human nature, man was supposed to be the party who had to propitiate the gods; man had to appease, to conciliate, to make a god propitious to him. We Christians, as such, know that the living and true God has done a work, whether men will credit it, unto eternal life, or whether men will reject the report of it, unto their own eternal ruin,—God has done a work whereby He can be just while justifying him who is of sinners the chief. The work was done but once in the end of the world (Heb. 9:2626For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:26)). Christ was once offered to bear the sins of many (Heb. 9:2828So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. (Hebrews 9:28) and 1 Peter 3:1818For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18)). The conscience of sinners may now be purged once for all (Heb. 10:22For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. (Hebrews 10:2).) Christ has done thy will, 0 God (ver. 7), by the which will we are sanctified [or practically set apart to God] through the offering of the body of Jesus Christ once (ver. 10). God has scrutinized His Son's work, all was divinely perfect; and after He had offered one sacrifice for sins forever He sat down at the right hand of God.... For by one offering He hath perfected forever them that are sanctified.
Again, hilasmos is the word for the person, Jesus Christ the righteous, God's Son, who is, who was sent to be, the propitiation for our sins.
1 John n. 2. He is the propitiation for our sins, and not for ours only, but also for the whole world.
1 John 2:22And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:2). Some assert that the term " whole world" here is used by way of contrast with the narrower circle of "us," as if " us" referred to Israel. It may be so, but then " the whole world" could not mean to "all out of the Gentile world who believe"-the clauses are not equivalent. The passage read in the light of Rom. 3:2222Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: (Romans 3:22) is plain enough, the righteousness of God... unto [or toward] all, (its tendency and display), and upon all that believe [believers who alone get the benefit of it, faith alone appropriates it, it is substantiated to no one but by faith].
Here the permanent blessing and shelter of the propitiation to the person of the believer is shown. Just where he has failed to honor it, and has been inconsistent with it, and his failure in not walking as a son, he learns that his Guardian on high has prayed for him. If any one [of us] do sin, we have a Guardian on high, Jesus Christ the righteous, and He is the propitiation for our sins, and not for ours only, but also for the whole world. The propitiation was from God toward sinners, the advocacy restores the believer if he fail.
1 John 4:1010Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. (1 John 4:10). Here propitiation for sin is looked at higher up in point of order than the intercession. Not only does its refuge continue, in spite of any practical inconsistency of a believer, but it is one of the proofs of God's love to us; He saw us lying under sin, and dead without the life of God (Eph. 4:1818Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: (Ephesians 4:18)) in us, as we read in vers. 9 and 10.
In this was manifested the love of God towards us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love not that we loved God, but that He loved us, and sent His Son the propitiation for our sins. Compare this turning back of the believer's mind for the comfort of love with Rom. 5:8-118But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9Much more then, being now justified by his blood, we shall be saved from wrath through him. 10For 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. 11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:8‑11). The Rock once smitten by God on Calvary was to give forth its stream of life to us when He had returned to the bosom of the Father on high.
Again, Hilasteerion.
The Lexicon of Liddell and Scott treats hilasteerion as an adjective in the neuter gender, and suggests that epithema, cover is understood, i.e., the cover of the ark had so distinctive a place as connected with propitiation that it was called the propitiatory.
The verdict against man when tried by the law was clear (Rom. 3:1919Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:19)) in order that every mouth might be stopped, and all the world might become guilty before God. Man, as a creature, was become what he ought not to be, he could never give to God, the Creator, what was due from the creature to the Creator. He had no righteousness. But God had not changed because man had left his innocency, given up his first estate. He thought that there were certain things which it was meet for Him, what became Him, to do.
He would show that He was God still, existing before all and above all, unsearchable, past finding out, His ways not as our ways, nor His thoughts as our thoughts. He would show that His resources were infinite. He would show what the contrasts are between Himself, who cannot lie, and who delights in blessing and building up in blessing, and Satan the liar and the destroyer; He would show forth what sin is in His presence, not little according to 'the littleness of the creature who rebels, but great according to the greatness of the Creator, Upholder and Governor of all things, against whom and against whose claim it is. He would leave man, too, without excuse, his having been a rebel should not be his condemnation, if he would but turn as a rebel and receive God's testimony, and give his ruin to God if he had nothing else to give. He would show how He could give more to the creature that had ruined itself, by handing it over to His own Son as Redeemer, than man had ever lost.
There was such a thing as God's righteousness in every sense of the words.
Even God's righteousness through faith of Jesus Christ towards all men; but upon all those that believe for there is no difference; for all have sinned, and are come short of God's glory; being justified freely by His grace through the redemption that is in Christ Jesus, whom God hath set forth propitiatory [or the propitiatory] through faith in His blood.
Towards showing out His righteousness for [on account of] the passing by of foregone sins in God's forbearance; for showing out His righteousness in this present time that He might be just and justifier of him that is of the faith of Jesus.
Again (to give since it occurs) hileohs—
Of this subject one may safely say, 'Tis a deep that knows no sounding! God alone fully knows it all. I bless Him that I often tell Him so. And yet how blessed to have known in part through the Spirit.
When Christ died the veil of the temple was rent in twain from the top to the bottom; thence onward there has been no veil to shut the light of God in and to shut man out of His presence. No veil or cover over Christ's face as revealer of God and the Father as there was over Moses's face; no veil over the heart that turns to the Lord. God is revealed now as the God of eternal redemption and of eternal salvation. The Prince of life died as made sin, and to remove sins and guilt from those that believe in Him; and faith can now say crucified together with Him, dead together with Him, buried together with Him. Wonder of wonders that Which His death contains and imports. But I must not now linger over Him dead or Him risen and ascended and seated on high (and myself one with Him there), but confine. myself to my research.
If any wish to follow out the subject more fully, let them study Rom. 3:1919Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:19) to 8: 8, Heb. 8 to 10: 25; let them also follow the Lord Jesus in the gospels, and especially through the latter part of His life down here, and the account given of what befell Him when ascended and entered into heaven in the Acts. Let them study, too, 1 Pet. and Rev. 4 and 5. I may remark here how in these scriptures we find the subject treated of in various connections. The blessed Lord's death bears upon man down here and his justification in Romans, on his access to God on high in Hebrews, on his walk under government down here in Peter, and on the glory of Christ the object (as elsewhere the leader) of worship and head over everything in Rev. 4 and v. His one death among men has ten thousand phases of glory before God, and they will all be made good.
I add a few references which seem to me at once to guard the believer from shutting himself up to a limited view of the subject, and to suggest that, however precious the truth may be to which he has attained, yet that there are veins of truth yet undiscovered by him.
Anaphero, to offer up.
Heb. 7.26, 27. For such an high priest became us (who is) holy, harmless, undefiled, separate from sinners, and made higher than the heavens, who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins and then for the people's; for this he did once, when He offered up Himself.
appear the second time, without sin, unto salvation.
Again prosphero.
And its substantive prosphora.
once.
Nothing can be added to, nothing taken from the perfect standing befbre God of those whom the knowledge of Christ's offering of Himself has led. to separate themselves unto God.
See too, agorazo
2 Peter 2:11But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2:1). Denying the master that bought them. Rev. 5:99And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; (Revelation 5:9). Thou hast been slain, and hast redeemed
to God by thy blood, out of every kindred, and tongue, and people, and nation.
Again, its compound exagorazo.
In all these passages there is a force of buying up from which can hardly be expressed in English.
Take again the words thusia, an offering or sacrifice, a slain victim, and thuo, originally to offer meal,
etc., but later to sacrifice by slaying.
Thusia
*.x..* The word altar, thusiasteerion, may also be looked at. The altars of the tabernacle and of the temple, as had Noah's and the patriarch's altars before, all pointed typically to Christ. See, also, in Ezra's time (c. iii.), how much turned upon the altar being set up. Among other passages I citeHeb. 13:10-1310We have an altar, whereof they have no right to eat which serve the tabernacle. 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:10‑13). We have an altar, whereof they have no right to eat who serve the tabernacle. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us go forth therefore unto Him without the camp, bearing His reproach.
Read also Rev. 8:3-53And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. 5And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Revelation 8:3‑5) as to the altar, and the golden altar, and 9: 13 the golden altar, and 11: 1, and 14: 18, and 16: 7, the altar.
Again, thuo rendered eight times out of 15 in the New Testament kill and once slay.
Lutron, 1, the price paid for ransom, a ransom; 2, an expiation; 3, a recompense.
Again, the same word in composition, antilutron.
Then lutroo, to release on receipt of ransom, to hold to ransom.
Titus 2:1414Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14). (Here in the middle voice). Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
1 Peter 1:18-2118Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19But with the precious blood of Christ, as of a lamb without blemish and without spot: 20Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. (1 Peter 1:18‑21). (Here it is in the passive voice). Ye were not redeemed with corruptible things, (as) silver and gold, from your vain conversation (received) by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last times for you; who by him do believe in God.
In lutrosis, ransoming, redemption, the being redeemed, observe the contrast between the temporal and the eternal redemption.
Again, the same word in composition, apolutrosis, redemption.
1 Cor. 1:30,3130But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31That, according as it is written, He that glorieth, let him glory in the Lord. (1 Corinthians 1:30‑31). But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.. That, according as it is written, He that glorieth, let him glory in the Lord. [He is speaking of what the soul that was lost has found, through faith, to be its rest and power of blessing.]
Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7). In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. [This epistle looks at the.
Church as seated in Christ in heavenly places] comp. Col. 1:1414In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:14). [The Church here only knew a Lord ascended to heaven, and was in danger of letting slip the higher doctrine of Christ, the head of a body].
Eph. 1:1414Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (Ephesians 1:14). Which is the earnest of our inheritance, until the redemption of the purchased possession. [The inheritance is bought and paid for, and the spirit given to us is the earnest of this inheritance, but it is not appropriated as yet by the Lord, any more than are our bodies brought home to it, Rom. 8:1313For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. (Romans 8:13).]
Eph. 4:3030And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. (Ephesians 4:30). Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. [In the context here the body, the old man, put off, and the new man put on, and the Spirit as the seal are brought before us.]
Lutrotees, a ransomer, redeemer.
In conclusion, the ramifications from the doctrine, through things connected with it by various other words used in Scripture are too many and too large for me to follow them all out here. The reader should bear in mind the difficulty of translating from one language into another, which arises from the fact that the range of the meaning of words in no two languages is exactly the same, e.g., kahphar in Hebrew may be equal to "expiate" in English, if the other idea " owned by God," be added; " propitiation " is this " expiation before God" set forth before men. But to enter upon this would lead me into the niceties of Synonyms. All I have tried to do here, was to trace out in such a way as my reader, if unversed in Hebrew and Greek, might find light from. To me the study and research has been refreshing. I look to God to make it so to any that may read it. G. V. W.
THE GOSPEL OF JOHN, 4:43-54.
OH 4:43-54Two days of testimony,-in figure, I doubt not, the present time of grace to the Gentiles in which they receive the gift of the living water, the Holy Ghost,— and then we find the Lord again in Jewish connection, not in Judea, but in Galilee, whence the latter-day light streams forth (Isa. 9). He is at Cana too, and we are reminded of the miracle which had there taken place, type, as we know, of Israel's happiness in her coming marriage day, when she will be married to the Lord. And now from Cana, this place of blessing,. -healing waters. flow out to Capernaum. A nobleman,. one of Herod's courtiers, takes the unwonted place of suppliant to Christ. His child, the strength of his house, is sick,—sick at Capernaum, the place of curse,. of which those words had been uttered: "And thou. Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day." Capernaum, thus, under wrath for rejection of her gracious visitation, gives a character to this sickness of the courtier's son, himself a representative of the nation's sin; for they had indeed paid court to the great ones of the earth, and many lords had had dominion over them, and the King of Israel had been among them unknown, a lonely and suffering stranger. But a sickness nigh unto death, but which is not unto death, but that the Son of Man may be glorified thereby, shall yet throw them into the hands of Him who alone can heal.. They who, as in the Lord's reproving words, had called for "signs and, wonders" (verse 48) shall yet call for Himself. Unbelief shall give place to faith, and death to life. He who once was Herod's courtier shall take the place of Jesus' disciple.
This is the place which I believe these verses have in the connection of truth. They come in as an appendix, the brevity of which may be a hint that it is but a glance at what comes not so directly into the line of things presented in the Gospel, but still has part in it, as relating to the work of the Life-giver. The prominent thing is the scene at Sychar's well, the gift of the living water, the new worship founded on the knowledge of a God known in salvation (verse 22), the Gentile reception of the Savior of the world; to which this appended scene at Cana gives, if possible, yet more precision.
F.W.G.