Do your best to explain Romans 5

FineLinen

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YLT of 5:18 is: "So, then, as through one offence to all men [it is] to condemnation, so also through one declaration of `Righteous' [it is] to all men to justification of life;"

Is it possible that Paul says: as one offence "it is" to condemnation for all men, one delcaration of righteous (Jesus crucifixion) "it is" "the means" to all men to justification of life?
Yup! Romans 5:18 - Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people.
 
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corinth77777

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One chapter I've been reading maybe more than any other chapter in the Bible, that is Romans 5. Since it's a description of the atonement, it's a very central chapter of the Bible. Do your best to explain the whole, or just a part of Romans 5. Let us discuss this chapter and do our best to understand it.

Christ love,

P
Well Hi,
I would say Paul was describing how we all fell under the life of sin, which is really no life at all by the disobedience of Adam by trusting in the one that is the Father of death. Yet maintains the reason for the law, which was to prove just that. The incapability of all people to seek after God, and to be righteous.
To know God [life] Himself is to know His Son. This son's obedience to God the Father even obedience unto death deals with our seperation from God. And it seems as some would call the substitionary replacement for us....His life given to us freely is ours by freely. Yet it is Grace that leads us to be justified in His name. Another words one doesn't know life until they walk or live like His Son. It is Grace by being allowed to get back up and continue to be justified by Christ's faithfulness applied to us in Christ.. That's my take for now....
 
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redleghunter

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I didn't, but feel free to you use it, if it helps us to understand Romans 5.
As @mark kennedy mentioned, Romans 3 is really the crux chapter on atonement. Don't think we need another thread just you allowing an expansion. I'll post it below and each verse number should have a hyperlink to Biblehub where if someone wanted to compare different versions, commentary and the Lexicon.

Romans 3: NASB
1Then what advantage has the Jew? Or what is the benefit of circumcision? 2Great in every respect. First of all, that they were entrusted with the oracles of God. 3What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it?

4May it never be! Rather, let God be found true, though every man be found a liar, as it is written,
“THAT YOU MAY BE JUSTIFIED IN YOUR WORDS,
AND PREVAIL WHEN YOU ARE JUDGED.”


5But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) 6May it never be! For otherwise, how will God judge the world? 7But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? 8And why not say (as we are slanderously reported and as some claim that we say), “Let us do evil that good may come”? Their condemnation is just.

9What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;

10as it is written,
“THERE IS NONE RIGHTEOUS, NOT EVEN ONE;


11THERE IS NONE WHO UNDERSTANDS,
THERE IS NONE WHO SEEKS FOR GOD;


12ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS;
THERE IS NONE WHO DOES GOOD,
THERE IS NOT EVEN ONE.”


13“THEIR THROAT IS AN OPEN GRAVE,
WITH THEIR TONGUES THEY KEEP DECEIVING,”
“THE POISON OF ASPS IS UNDER THEIR LIPS”;


14“WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS”;

15“THEIR FEET ARE SWIFT TO SHED BLOOD,

16DESTRUCTION AND MISERY ARE IN THEIR PATHS,

17AND THE PATH OF PEACE THEY HAVE NOT KNOWN.”

18“THERE IS NO FEAR OF GOD BEFORE THEIR EYES.”

19Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.



Justification by Faith

21But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23for all have sinned and fall short of the glory of God, 24being justified as a gift by His grace through the redemption which is in Christ Jesus; 25whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.

27Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28For we maintain that a man is justified by faith apart from works of the Law. 29Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.

31Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.

Bolded and underlined above is the key sentence in the passage and the word "propitiation." Some versions use atonement. Here's a bit more from the Lexicon and Vines Expository:

2435. hilastérion

Strong's Concordance
hilastérion: propitiatory
Original Word: ἱλαστήριον, ου, τό
Part of Speech: Noun, Neuter
Transliteration: hilastérion
Phonetic Spelling: (hil-as-tay'-ree-on)
Short Definition: a sin offering, covering
Definition: (a) a sin offering, by which the wrath of the deity shall be appeased; a means of propitiation, (b) the covering of the ark, which was sprinkled with the atoning blood on the Day of Atonement.

HELPS Word-studies
2435
hilastḗrion (a substantival adjective, derived from 2433 /hiláskomai, "to propitiate") – the place of propitiation; the lid of the golden ark (the mercy-seat) where the blood of a vicarious lamb appeased God's wrath on sin. See also 2434 (hilasmós).

Strong's Greek: 2435. ἱλαστήριον (hilastérion) -- propitiatory

I'll post from Vines in the next post as this one is long.
 
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corinth77777

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Some of you anticalvanist 'haters' are so shallow in your thinking.

what do you think Jesus meant when He taught this,

John 6
37 All whom My Father gives (entrusts) to Me will come to Me

So what about everyone else not given to Christ by God before they come, since the ones given by God to Christ come to Him, that leaves the others out. Obviously some are not given to Christ by God and because of that dont come to Christ, they do not believe in Him.

Which is why, Christ also then says this in regards to them that did not believe in Christ. So obviously God the Father does not grant all men to come to Christ, and that explains why people do not believe in Him.
John 6
65 And He said, This is why I told you that no one can come to Me unless it is granted him [unless he is enabled to do so] by the Father.
I hear you and see your take on this, but My thoughts now are a little bit different. Because shall we not ask the question of what the father's will is? Is not His will His wishes? How does one become selected of the Father. Could many of us believe we are in a place we are actually really not? Therefore, see the passages from that place? Which end is error in our own thinking? Can one be called into His Grace without being given to Christ? Is it not true that it is not the hearer of the law that is justified but the doer? And through Whom and how is one justified? It reminds me of a story in the Bible where All are brought to the battle field and those who drink the water fast like dogs are ready to go into battle, while the others are not. Well who do you think God will choose? The ones who make themselves ready or the ones who do not. Who was it that was a devout man of the gentiles that God sent to Peter to hear the word and be saved? Cornelius? Why?
Does it not say that everyone that does righteous is acceptable to GOD? Maybe this is the reason....the word having gone out in time in Space before fullfilled...and anyone caught up in it may just be the wishes and part and possibly the will of God.
Therefore the wind blows where it wishes and YOU hear the sound of it but do not know where it is coming nor going....so is everyone born of the Spirit.
 
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redleghunter

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Vine's Expository Dictionary of New Testament Words

A-1 Verb Strong's Number: g2433 Greek: hilaskomai :

Propitiation:

was used amongst the Greeks with the significance "to make the gods propitious, to appease, propitiate," inasmuch as their good will was not conceived as their natural attitude, but something to be earned first. This use of the word is foreign to the Greek Bible, with respect to God, whether in the Sept. or in the NT. It is never used of any act whereby man brings God into a favorable attitude or gracious disposition. It is God who is "propitiated" by the vindication of His holy and righteous character, whereby, through the provision He has made in the vicarious and expiatory sacrifice of Christ, He has so dealt with sin that He can show mercy to the believing sinner in the removal of his guilt and the remission of his sins.

Thus in Luk 18:13 it signifies "to be propitious" or "merciful to" (with the person as the object of the verb), and in Hbr 2:17 "to expiate, to make propitiation for" (the object of the verb being sins); here the RV, "to make propitiation" is an important correction of the AV, "to make reconciliation." Through the "propitiation" sacrifice of Christ, he who believes upon Him is by God's own act delivered from justly deserved wrath, and comes under the covenant of grace. Never is God said to be reconciled, a fact itself indicative that the enmity exists on man's part alone, and that it is man who needs to be reconciled to God, and not God to man. God is always the same and, since He is Himself immutable, His relative attitude does change towards those who change. He can act differently towards those who come to Him by faith, and solely on the ground of the "propitiatory" sacrifice of Christ, not because He has changed, but because He ever acts according to His unchanging righteousness.

The expiatory work of the Cross is therefore the means whereby the barrier which sin interposes between God and man is broken down. By the giving up of His sinless life sacrificially, Christ annuls the power of sin to separate between God and the believer.

In the OT the Hebrew verb kaphar is connected with kopher, "a covering" (see MERCY-SEAT), and is used in connection with the burnt offering, e.g., Lev 1:4; 14:20; 16:24, the guilt offering e.g., Lev 5:16,18, the sin offering, e.g., Lev 4:20, 26, 31, 35, the sin offering and burnt offering together, e.g., Lev 5:10; 9:7, the meal offering and peace offering, e.g., Eze 45:15, 17, as well as in other respects. It is used of the ram offered at the consecration of the high priest, Exd 29:33, and of the blood which God gave upon the altar to make "propitiation" for the souls of the people, and that because "the life of the flesh is in the blood," Lev 17:11, and "it is the blood that maketh atonement by reason of the life" (RV). Man has forfeited his life on account of sin and God has provided the one and only way whereby eternal life could be bestowed, namely, by the voluntary laying down of His life by His Son, under Divine retribution. Of this the former sacrifices appointed by God were foreshadowings.

B-1 Noun Strong's Number: g2435 Greek: hilasterion

Propitiation:

akin to A, is regarded as the neuter of an adjective signifying "propitiatory." In the Sept. it is used adjectivelly in connection with epithema, "a cover," in Exd 25:17; 37:6, of the lid of the ark (see MERCY-SEAT), but it is used as a noun (without epithema), of locality, in Exd 25:18-22; 31:7; 35:12; 37:7, 8, 9; Lev 16:2, 13-15; Num 7:89, and this is its use in Hbr 9:5.

Elsewhere in the NT it occurs in Rom 3:25, where it is used of Christ Himself; the RV text and punctuation in this verse are important: "whom God set forth to be a propitiation, through faith, by His blood." The phrase "by His blood" is to be taken in immediate connection with "propitiation." Christ, through His expiatory death, is the Personal means by whom God shows the mercy of His justifying grace to the sinner who believes. His "blood" stands for the voluntary giving up of His life, by the shedding of His blood in expiatory sacrifice, under Divine judgment righteously due to us as sinners, faith being the sole condition on man's part.

Note: "By metonymy, 'blood' is sometimes put for 'death,' inasmuch as, blood being essential to life, Lev 17:11, when the blood is shed life is given up, that is, death takes place. The fundamental principle on which God deals with sinners is expressed in the words 'apart from shedding of blood,' i.e., unless a death takes place, 'there is no remission' of sins, Hbr 9:22.

"But whereas the essential of the type lay in the fact that blood was shed, the essential of the antitype lies in this, that the blood shed was that of Christ. Hence, in connection with Jewish sacrifices, 'the blood' is mentioned without reference to the victim from which it flowed, but in connection with the great antitypical sacrifice of the NT the words 'the blood' never stand alone; the One Who shed the blood is invariably specified, for it is the Person that gives value to the work; the saving efficacy of the Death depends entirely upon the fact that He Who died was the Son of God." *
[* From Notes on Thessalonians by Hogg and Vine, p. 168.]


B-2 Noun Strong's Number: g2434 Greek: hilasmos

Propitiation:

akin to hileos ("merciful, propitious"), signifies "an expiation, a means whereby sin is covered and remitted." It is used in the NT of Christ Himself as "the propitiation," in 1Jo 2:2; 4:10, signifying that He Himself, through the expiatory sacrifice of His Death, is the Personal means by whom God shows mercy to the sinner who believes on Christ as the One thus provided. In the former passage He is described as "the propitiation for our sins; and not for ours only, but also for the whole world." The italicized addition in the AV, "the sins of," gives a wrong interpretation. What is indicated is that provision is made for the whole world, so that no one is, by Divine predetermination, excluded from the scope of God's mercy; the efficacy of the "propitiation," however, is made actual for those who believe. In 1Jo 4:10, the fact that God "sent His Son to be the propitiation for our sins," is shown to be the great expression of God's love toward man, and the reason why Christians should love one another. In the Sept., Lev 25:9; Num 5:8; 1Ch 28:20; Psa 130:4; Eze 44:27; Amo 8:14.

Source: Vine's Expository Dictionary of New Testament Words---Propitiation
 
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FineLinen

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My friend: Jesus Christ is the hilasmos of the holos. His propitiation is for the mass of mankind, the same mass made sinners are ultimately "made" righteous. Polus is equal on each side >>>>many = pas>>>>pas= the radical all. Let us hear a slightly stronger version>>>>>

"From Him the all comes, through Him the all exists, and in Him the all ends..."

If you prefer..... "Source, Guide and Goal of the all"

Word for today= ta pante= the all
 
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redleghunter

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Now for Atonement:

Atonement

[ 1,,G2643, katallage ]
translated atonement" in the AV of Romans 5:11, signifies, not "atonement," but "reconciliation," as in the RV. See also Romans 11:15; 2 Corinthians 5:18-19. So with the corresponding verb katallasso, See under RECONCILE. "Atonement" (the explanation of this English word as being "at-one-ment" is entirely fanciful) is frequently found in the OT. See, for instance, Leviticus, chapters 16 and 17. The corresponding NT words are hilasmos, "propitiation," 1 John 2:2; 1 John 4:10, and hilasterion, Romans 3:25; Hebrews 9:5, "mercy-seat," the covering of the ark of the covenant. These describe the means (in and through the person and work of the Lord Jesus Christ, in His death on the cross by the shedding of His blood in His vicarious sacrifice for sin) by which God shows mercy to sinners. See PROPITIATION.

Atonement - Vine's Expository Dictionary of New Testament Words
 
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redleghunter

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My friend: Jesus Christ is the hilasmos of the holos. His propitiation is for the mass of mankind, the same mass made sinners are ultimately "made" righteous. Polus is equal on each side >>>>many = pas>>>>pas= the radical all. Let us hear a slightly stronger version>>>>>

"From Him the all comes, through Him the all exists, and in Him the all ends..."

If you prefer..... "Source, Guide and Goal of the all"

Word for today= ta pante= the all
Universalism?
 
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redleghunter

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True, but the atonement was made for everyone, that everyone can recieve Christ though faith, that is what is meant by "all those" and "whoever".
When the high priest sprinkled the blood of the sacrifice on the Day of Atonement, was he doing so for all Israel or all mankind?

It's something we can explore as the NT word we see for 'elect' and 'church' is ekklesia which is called out ones. In the OT the high priest went in with the blood of the sacrifice to sprinkle on the mercy seat for all those who 'were called out' which was Israel at the time.

ἐκκλησία ekklēsía, ek-klay-see'-ah; from a compound of G1537 and a derivative of G2564; a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both):—assembly, church.

STRONGS NT 1577: ἐκκλησία ἐκκλησία, ἐκκλεσιας, ἡ (from ἔκκλητος called out or forth, and this from ἐκκαλέω); properly, a gathering of citizens called out from their homes into some public place; an assembly; so used
1. among the Greeks from Thucydides (cf. Herodotus 3, 142) down, an assembly of the people convened at the public place of council for the purpose of deliberating:
Acts 19:39.
2. in the Sept. often equivalent to קָהָל, the assembly of the Israelites,
Judges 21:8; 1 Chronicles 29:1, etc., especially when gathered for sacred purposes, Deuteronomy 31:30 (Deuteronomy 32:1); Joshua 8:35 (Joshua 9:8), etc.; in the N. T. thus in Acts 7:38; Hebrews 2:12.
3. any gathering or throng of men assembled by chance or tumultuously:
Acts 19:32, 41.
4. in the Christian sense,
a. an assembly of Christians gathered for worship: ἐν ἐκκλησία, in the religious meeting,
1 Corinthians 14:19, 35; ἐν ταῖς ἐκκλησίαις, 1 Corinthians 14:34; συνέρχεσθαι ἐν ἐκκλησία, 1 Corinthians 11:18; cf. Winers Grammar, § 50, 4a.
b. a company of Christians, or of those who, hoping for eternal Salvation through Jesus Christ, observe their own religious rites, hold their own religious meetings, and manage their own affairs according to regulations prescribed for the body for order's sake; aa. those who anywhere, in city or village, constitute such a company and are united into one body:
Acts 5:11; Acts 8:3; 1 Corinthians 4:17; 1 Corinthians 6:4; Philippians 4:15; 3 John 1:6 (cf. Winer's Grammar, 122 (116)); with specification of place, Acts 8:1; Acts 11:22; Romans 16:1; 1 Corinthians 4:17; 1 Corinthians 6:4; Revelation 2:1, 8, etc.; Θεσσαλονικέων, 1 Thessalonians 1:1; 2 Thessalonians 1:1; Λαοδικέων, Colossians 4:16; with the genitive of the possessor, τοῦ Θεοῦ (equivalent to יְהוָה קֲהַל, Numbers 16:3; Numbers 20:4), 1 Corinthians 11:22; and mention of the place, 1 Corinthians 1:2; 2 Corinthians 1:1. Plural, αἱ ἐκκλησίαι: Acts 15:41; 1 Corinthians 7:17; 2 Corinthians 8:19; Revelation 1:4; Revelation 3:6, etc.; with τοῦ Θεοῦ added, 1 Thessalonians 2:14; 2 Thessalonians 1:4; τοῦ Χριστοῦ, Romans 16:16; with mention of the place, as τῆς Ἀσίας, Γαλατίας, etc.: 1 Corinthians 16:1, 19; 2 Corinthians 8:1; Galatians 1:2; τῆς Ἰουδαίας ταῖς ἐν Χριστῷ, joined to Christ (see ἐν, I. 6b.), i. e. Christian assemblies, in contrast with those of the Jews, Galatians 1:22; ἐκκλησίαι τῶν ἐθνῶν, gathered from the Gentiles, Romans 16:4; τῶν ἁγίων, composed of the saints, 1 Corinthians 14:33. ἡ ἐκκλησία κατ' οἶκον τίνος, the church in one's house, i. e. the company of Christians belonging to a person's family; others less aptly understand the phrase of the Christians accustomed to meet for worship in the house of someone (for as appears from 1 Corinthians 14:23, the whole Corinthian church was accustomed to assemble in one and the same place; (but see Lightfoot on Colossians 4:15)): Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2. The name ἡ ἐκκλησία is used even by Christ while on earth of the company of his adherents in any city or village: Matthew 18:17. bb. the whole body of Christians scattered throughout the earth; collectively, all who worship and honor God and Christ in whatever place they may be: Matthew 16:18 (where perhaps the Evangelist employs τήν ἐκκλησίαν although Christ may have said τήν βασιλείαν μου); 1 Corinthians 12:28; Ephesians 1:22; Ephesians 3:10; Ephesians 5:23ff,27,29,32; Philippians 3:6; Colossians 1:18, 24; with the genitive of the possessor: τοῦ κυρίου, Acts 20:28 (R Tr marginal reading WH τοῦ Θεοῦ); τοῦ Θεοῦ, Galatians 1:13; 1 Corinthians 15:9; 1 Timothy 3:15. cc. the name is transferred to the assembly of faithful Christians already dead and received into heaven: Hebrews 12:23 (on this passage see in ἀπογράφω, b. and πρωτότοκος, at the end). (In general, see Trench, § 1, and B. D. under the word , especially American edition; and for patristic usage Sophocles Lexicon, under the word.)

G1577-Ekklesia
 
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mark kennedy

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Did you mean Yum Kippur?
Yea I do this on a cell phone and the spell checker works against me. The Day of Atonement was the day Isreal was cleansed for all their sins (Lev. 16:29-30).
 
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GingerBeer

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One chapter I've been reading maybe more than any other chapter in the Bible, that is Romans 5. Since it's a description of the atonement, it's a very central chapter of the Bible. Do your best to explain the whole, or just a part of Romans 5. Let us discuss this chapter and do our best to understand it.

Christ love,

P
I do not agree that Romans 5 is "a very central chapter of the bible". It is a part of a letter written to the Christians in Rome. It is part of Paul's self introduction to the Christians in Rome and as such it includes some explanations of Paul's view of Christian faith and life as well as some points of doctrine that were characteristic his Paul's perspective on Christ and the significance of Christ for Christians.

Romans 5 New American Bible (Revised Edition) (NABRE)
Chapter 5
Faith, Hope, and Love.
1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access [by faith] to this grace in which we stand, and we boast in hope of the glory of God. 3 Not only that, but we even boast of our afflictions, knowing that affliction produces endurance, 4 and endurance, proven character, and proven character, hope, 5 and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us. 6 For Christ, while we were still helpless, yet died at the appointed time for the ungodly. 7 Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die. 8 But God proves his love for us in that while we were still sinners Christ died for us. 9 How much more then, since we are now justified by his blood, will we be saved through him from the wrath. 10 Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life. 11 Not only that, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation.

Read the passage as it is written and it is evident that God saves sinners while they are still sinners and are helpless to save themselves. He saves them by the resurrected life of Christ. They share in the resurrection life of Christ by means of faith in what Jesus Christ did;
specifically, Christ died for sinners while they were still sinners without requiring that they first become good people and without requiring that they work their way into his mercy.​
That is to say Christ died for sinners because he loves them so much that he was willing to die for them like a sacrifice whose blood is shed to seal a covenant between them and God. Like the Covenant that God made with Abram in Genesis 15.

7 He then said to him: I am the Lord who brought you from Ur of the Chaldeans to give you this land as a possession. 8 “Lord God,” he asked, “how will I know that I will possess it?” 9 He answered him: Bring me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon. 10 He brought him all these, split them in two, and placed each half opposite the other; but the birds he did not cut up. ... 12 As the sun was about to set, a deep sleep fell upon Abram, and a great, dark dread descended upon him. ...

17 When the sun had set and it was dark, there appeared a smoking fire pot and a flaming torch, which passed between those pieces. 18 On that day the Lord made a covenant with Abram, saying: To your descendants I give this land, from the Wadi of Egypt to the Great River, the Euphrates, 19 the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites.
Where blood is shed to seal the covenant but the blood is not Abram's and it is not God's (in this case). However Christ is God and the blood the seals this covenant is Christ's blood which is to say it is the blood of God incarnate and that carries with it a significance that the rest of the new covenant scriptures explain.

Thus the passage teaches that Christ died for sinners without sinners doing anything to deserve it or earn it and that Christ's shed blood seals a better covenant than the old one that was made with Israel at the foot at Mount Sinai because Christ's blood is better and speaks better than the blood of animals sacrificed according to the Law.

But salvation comes from the Resurrection of the Lord Jesus Christ and through union with Christ Christians share in Christ's resurrection life. That is what Baptism is about as Paul explains in the next chapter (chapter 6).

So Romans 5 up to verse 11 is not about atonement because it is about sinners given a better covenant in Christ and saved by Christ. The sacrifice of Christ is not described as atonement for sins it is described as the seal of a better covenant in Christ's blood and the gift of eternal life that Christians receive by participating in the resurrection of Jesus Christ.
 
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redleghunter

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If you would know the significance of the atonement of Chris it's found in the Levitical Law that was a shadow of the sacrifice Christ made at Calvary.

I believe it is Leviticus 16. Once again the Biblehub.com verse numbers should take anyone to a verse comparison by Bible version. From there in the menu they can click on commentary (Com) or Lexicon and get more information. Since this is a Bible study thread, I think this may help.

Leviticus 16: NASB
Law of Atonement


1Now the LORD spoke to Moses after the death of the two sons of Aaron, when they had approached the presence of the LORD and died. 2The LORD said to Moses:
“Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat which is on the ark, or he will die; for I will appear in the cloud over the mercy seat. 3“Aaron shall enter the holy place with this: with a bull for a sin offering and a ram for a burnt offering. 4“He shall put on the holy linen tunic, and the linen undergarments shall be next to his body, and he shall be girded with the linen sash and attired with the linen turban (these are holy garments). Then he shall bathe his body in water and put them on. 5He shall take from the congregation of the sons of Israel two male goats for a sin offering and one ram for a burnt offering. 6“Then Aaron shall offer the bull for the sin offering which is for himself, that he may make atonement for himself and for his household. 7“He shall take the two goats and present them before the LORD at the doorway of the tent of meeting. 8“Aaron shall cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat. 9“Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering. 10“But the goat on which the lot for the scapegoat fell shall be presented alive before the LORD, to make atonement upon it, to send it into the wilderness as the scapegoat.

11“Then Aaron shall offer the bull of the sin offering which is for himself and make atonement for himself and for his household, and he shall slaughter the bull of the sin offering which is for himself. 12“He shall take a firepan full of coals of fire from upon the altar before the LORD and two handfuls of finely ground sweet incense, and bring it inside the veil. 13“He shall put the incense on the fire before the LORD, that the cloud of incense may cover the mercy seat that is on the ark of the testimony, otherwise he will die. 14“Moreover, he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.

15Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of the mercy seat. 16“He shall make atonement for the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins; and thus he shall do for the tent of meeting which abides with them in the midst of their impurities. 17“When he goes in to make atonement in the holy place, no one shall be in the tent of meeting until he comes out, that he may make atonement for himself and for his household and for all the assembly of Israel. 18“Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and of the blood of the goat and put it on the horns of the altar on all sides. 19“With his finger he shall sprinkle some of the blood on it seven times and cleanse it, and from the impurities of the sons of Israel consecrate it.

20“When he finishes atoning for the holy place and the tent of meeting and the altar, he shall offer the live goat. 21“Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. 22“The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness.

23“Then Aaron shall come into the tent of meeting and take off the linen garments which he put on when he went into the holy place, and shall leave them there. 24“He shall bathe his body with water in a holy place and put on his clothes, and come forth and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people. 25“Then he shall offer up in smoke the fat of the sin offering on the altar. 26“The one who released the goat as the scapegoat shall wash his clothes and bathe his body with water; then afterward he shall come into the camp. 27“But the bull of the sin offering and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire. 28“Then the one who burns them shall wash his clothes and bathe his body with water, then afterward he shall come into the camp.



An Annual Atonement

29This shall be a permanent statute for you: in the seventh month, on the tenth day of the month, you shall humble your souls and not do any work, whether the native, or the alien who sojourns among you; 30for it is on this day that atonement shall be made for you to cleanse you; you will be clean from all your sins before the LORD. 31“It is to be a sabbath of solemn rest for you, that you may humble your souls; it is a permanent statute. 32“So the priest who is anointed and ordained to serve as priest in his father’s place shall make atonement: he shall thus put on the linen garments, the holy garments, 33and make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar. He shall also make atonement for the priests and for all the people of the assembly. 34“Now you shall have this as a permanent statute, to make atonement for the sons of Israel for all their sins once every year.” And just as the LORD had commanded Moses, so he did.
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Amazing isn't it? The two goats prefigured Christ's sacrifice. The one who atoned for our sins, and the scapegoat who then took those sins far away never to be seen again. As far as the east is from the west (Psalm 103:12).
 
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zoidar

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When the high priest sprinkled the blood of the sacrifice on the Day of Atonement, was he doing so for all Israel or all mankind?

I will ask you, was the blood sprinkled for the whole Israel or only for those people in Israel that were saved?
 
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redleghunter

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I agree with this. But that is not the full meaning of Roman 5:17 .

"much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ."

"All" those (meaningly every single person in the world) who receive Christ will be saved. If the teacher says to the class: "Those who want ice cream, hold up your hand". The teacher is talking to everyone, the offer is for everyone, the whole class, received by holding up the hand.
The 'who receive' disqualifies 'all' as in everyone. Not all receive Christ. A wide receiver cannot receive a ball unless someone throws it to him.

This why we can get the doctrine of atonement wrong if we don't understand the doctrine of election. They are all intertwined.

Reverse engineer it as well. Revelation 20 tells us those who were not found in the Book of Life were thrown in the Lake of Fire (Revelation 20:13-15). Are those who on that day thrown into the Lake of Fire souls who received the abundance of grace and of the gift of righteousness? They will obviously not have life through the One Jesus Christ.
 
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sdowney717

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I will ask you, was the blood sprinkled for the whole Israel or only for those people in Israel that were saved?
Anyone sprinkled with the blood meant their sins were covered by the sacrifice.
Peter uses that term in describing the elect in 1 Peter 1.
Now WHO does the sprinkling? Who obtains it? Why do they get sprinkled? This does not just fall on everybody.
The elect are sprinkled by Christs blood and only the elect, so only the saved get sprinkled and have their sins covered by Christ's blood. The unbelieving world dies in their sins.

1 Peter 1 New King James Version (NKJV)
Greeting to the Elect Pilgrims
1 Peter, an apostle of Jesus Christ,

To the [a]pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:

Grace to you and peace be multiplied.
 
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mark kennedy

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I think this is to much too go through. Referring to your recent posts. Isn't it better if you explain this by your own words?
The study of the word used translated 'atonement', can be a challenge. There is no English equivalent, when William Tyndale translated it he had to coin a new word for it, atonement is actually more like, 'at one moment'', that moment was when the blood was sprinkled before the mercy seat. The High Priest had to burn incence in there in order that he not see God and die. The significance that God was literally in the Holy of Holies cannot be overemphasised. The book of Hebrews compares the Day of Atonement to the atonement of Christ. It's an extensive comparison but the High Priest had to make a sacrifice for himself first and then for the nation. This was a yearly reminder of sin but Christ made atonement once and for all.

Atonement is a word in Greek ripe with exegetical challenges. It can be boiled down to Christ has entered into the Holy of Holies in heaven, where he passed through the veil making final atonement for all our sins. We can now approach the throne boldly because the sin that separated us from God is ended, the literal meaning of propitiation, aka atonement.

That's the best I can boil it down, it's really hard to understand atonement until you appreciate the significance of it to the Jewish audience Paul was writing to.

Grace and peace,
Mark
 
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