apart to God] through the offering of the body of Jesus Christ once (ver. 10). God has scrutinised His Son's work, all was divinely perfect; and after He had offered one sacrifice for sins for ever He sat down at the right hand of God. . . . For by one offering He hath perfected for ever 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 ii. 2. He is the propitiation for our sins, and not for ours only, but also for the whole world.

1 John iv. 10. God . . . sent His Son (to be) the propitiation for our sins.

"all out

1 John ii. 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 of the Gentile world who believe"-the clauses are not equivalent. The passage read in the light of Rom. iii. 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 honour 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 iv. 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. iv. 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. v. 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.

Rom. iii. 25. A propitiation through faith in His blood. Heb. ix. 5. Shadowing the mercy-seat.

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.

Rom. iii. 25. As we have seen in 1 John ii. 2 and iv. 10 hilasmos is rendered "propitiation." Here it is another word, hilasteerion, better rendered the propitiatory (thing or place).

The verdict against man when tried by the law was clear (Rom. iii. 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 He thought that there were certain things which it was meet for Him, what became Him, to do.

estate.

He

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. 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

Mat. xvi. 22. Be it far from thee, Lord; or, lit., (be) merciful to thyself, Lord.

Heb. viii. 12. For I will be merciful to their unrighteousness.

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. iii. 19 to viii. 8, Heb. viii. to x. 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. iv. and v. 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. iv. 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. vii. 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. Heb. ix. 28. Christ was once offered to bear the sins of many, and to them that look for Him shall He appear the second time, without sin, unto salvation.

Heb. xiii. 15. Let us offer [up] the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name.

1 Pet. ii. 5. An holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

1 Pet. ii. 24. Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness.

Again prosphero.

Heb. viii. 3. Every high priest is ordained to offer gifts and sacrifices; wherefore (it is) of necessity that this one [i.e., Christ] have somewhat to offer. Heb. ix. 14. How much more shall the blood of Christ, who, through the eternal spirit, offered Himself without spot to God, purge your conscience from dead works to serve the living God. Heb. ix. 25. Nor yet that He should offer Himself often.

Heb. ix. 28. Christ was once offered to bear the sins of many.

Heb. x. 12. But this one, after he had offered one sacrifice for sins for ever sat down on the right hand of God.

And its substantive prosphora.

Eph. v. 2. Christ has given Himself for us, an offering. Heb. x. 10. By the which we are sanctified (or set apart) through the offering of the body of Jesus

once.

Heb. x. 14. For by one offering he has perfected for ever them that are sanctified.

Nothing can be added to, nothing taken from the perfect standing before God of those whom the knowledge of Christ's offering of Himself has led to separate themselves unto God.

See, too, agorazo.

Matt. xiii. 44. The kingdom of heaven is like unto treasure hid in a field; the which when a man had found, he hideth, and for joy thereof goes and sells all that he has, and buys that field.

From agora, an assembly, especially of the people, the place where it was held, the market-place, etc.