Propitiation
&
Reconciliation

 

 

 

Beloved of the Lord;

Remember: "For if when we were enemies, we were reconciled to God, by the death of his Son: much more being reconciled-καταλλαγέντες (katallagentes)-to change thoroughly, (i.e. (figuratively) to compound a difference:—reconcile)), we shall be saved-σωθησόμεθα (sothesometha)-to make or keep sound or safe) by his life" -(Romans 5:10)

  • being reconciled-καταλλαγέντες: Verb, Second-Aorist, Passive, Participle, Nominative, Plural, Masculine: ["BEING-conciliatED"],

  • we shall be saved-σωθησόμεθα: Verb, Future, Passive, Indicative, 1st Person, Plural: ["WE-SHALL-BE-BEING-SAVED"] 

1. Propitiation

2. Reconciliation

 

 

 

 

 

Authorized Version 1611 [Punctuation / Italics]

&

King James Bible 1769 [Spelling]

Concordance / Lexicon:

  • Analytical Concordance to the Bible: Robert Young, 1880.

  • The New Strong's Exhaustive Concordance of the Bible.

  • Thayer's Greek Lexicon.

  • Friberg Analytical Greek Lexicon

  • Gingrich, Greek New Testament Lexicon

  • Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Key:

  •  G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root Word, but not the same Inflection / Parsing.

  • Open Bracket [(abc)] : My commentary insert/input.

 

 

 

Propitiation

 

 

 

 

 

Scrivener's Textus Receptus 1894
23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, 24 δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 25 ὃν προέθετοΘεὸς ἱλαστήριον, διὰ τῆς πίστεως, ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων, ἐν τῇ ἀνοχῇ τοῦ Θεοῦ· 26 πρὸς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.

Romans 3:23-26

23 For all-πάντες (pantes)-all, every (plural)) *have sinne d-ἥμαρτον (hemarton)- properly: to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin:—for your faults, offend, sin, trespass)) , and-καὶ (kai)-and, also) come short-ὑστεροῦνται (husterountai)-come short (of), (i.e. generally: to fall short (be deficient):—come behind (short), be destitute, fail, lack, suffer need, (be in) want) of the glory of God, 24 Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) *freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill), through-διὰ (dia)-through) the-τῆς (tes)-the) *redemption-ἀπολυτρώσεως (apolutroseos)-a loosing away, (i.e. deliverance) that is-τῆς (tes)-of the) in-ἐν (en)-in) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ): 25 Whom-ὃν (hon)-whom) God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) *hath //set forth-προέθετο (proetheto)-to put before, to place before, purpose) (Or, foreordained) *to be a propitiation-ἱλαστήριον (hilasterion)-place of propitiation, an expiatory sacrifice, relating to an appeasing or expiating, having placating or expiating force, expiatory; a means of appeasing or expiating, a propitiation),  through-διὰ (dia)-through, by means of) *faith-πίστεως (pisteos)-believe, faithfulness, steadfasness) in-ἐν (en)-in) his-αὐτοῦ (autou)-of him) *blood-αἵματι (haimati)-of man or animals, (specially: the atoning blood of Christ); by implication: bloodshed)), to-εἰς (eis)-into, to) declare-ἔνδειξιν (endeixin)-a shewing, demonstration,  showing forth, proof: i.e. manifestation)  his-αὐτοῦ (autou)-of him) *righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (equity (of character or act), (When affirmed of Christ, denotes his perfect moral purity, integrity, sinlessness) for-διὰ (dia)-on account of, because of, for the sake of) the-τὴν (ten)-the) //remission-πάρεσιν (paresin)-a sending over, passing by, letting pass, disregarding) (Or, passing over) of sins-ἁμαρτημάτων (hamartematon)-a sin, transgression), that are past-προγεγονότων (progegonoton)-to become before, of sins committed previously ,to become or arise before, happen before, having occurred before), through-ἐν (en)-in) the-τῇ (te)-the)  forbearance-ἀνοχή (anoche)-a holding back, toleration) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity). 26 To-πρὸς (pros)-toward) *declare-ἔνδειξιν (endeixin)-a shewing, demonstration, showing forth, proof: i.e. manifestation)), I say, at-ἐν (en)-in) this-νῦν (nun)-at this time, the present, now) *time-καιρῷ (kairo)-a fixed time or season) his-αὐτὸν (auton)-of him) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, uprightness, (equity (of character or act)): that-εἰς τὸ (eis to)-with the view to) he-αὐτὸν (auton)-him) might be-εἶναι (einai)-'to be') *just-δίκαιον (dikaion)-just, righteous, (equitable (in character or act); by implication: innocent, holy (absolutely or relatively):—just, meet, right(-eous)), and-καὶ (kai)-and, also) *the justifier-δικαιοῦντα (dikaiounta)-to make or declare right, (to judge, declare, pronounce, righteous and therefore acceptable) of him which believeth-τὸν ἐκ πίστεως (ton ek pisteos)-who is of the faith of) in Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)."

  • *example of Greek word: ἥμαρτον (hemarton)-have sinned click: Romans 5:12

  • *example of Greek word: δωρεὰν (dorean)-freely click: Matthew 10:8

  • *example of Greek word: ἀπολυτρώσεως (apolutroseos)-redemption click: Ephesians 4:30

  • *example of Greek word: προέθετο-hath set forth click: Ephesians 1:9 (he hath purpose)

  • *example of Greek word: ἱλαστήριον-to be a propitiation click: Hebrews 9:5 (mercyseat)

  • *example of Greek word: πίστεως (pisteos)-faith click: Romans 5:1

  • *example of Greek word: αἵματι (haimati)-blood click: Luke 22:20

  • *example of Greek word: δικαιοσύνης (dikaiosunes)-righteousness click: James 3:18

  • *example of Greek word: ἔνδειξιν (endeixin)-declare click: 2 Corinthians 8:24 (the proof)

  • *example of Greek word: καιρῷ (kairo)-time click: 1 Peter 1:5

  • *example of Greek word: δίκαιον (dikaion)-just click: Mark 6:20

  • *example of Greek word: δικαιοῦντα-the justifier click: Romans 4:5 (him that justifieth)

  • have sinned-ἥμαρτον: Verb, Second-Aorist, Active, Indicative, 3rd Person, PluralFor all ["missED"//"sinned"], and

  • come short-ὑστεροῦνται: Verb, Present, Passive, Indicative, 3rd Person, Plural: ["ARE-WANTING"] of the glory of God,

  • Being justified-δικαιούμενοι: Verb, Present, Passive, Participle,  Nominative, Plural, Masculine: ["beING-JUSTIFIED"] freely by his grace, through the redemption that is in Christ Jesus: Whom God

  • hath set forth-προέθετο: Verb, Second-Aorist, Middle, Indicative, 3rd Person, Singular: ["purposed"] to be a propitiation, through faith in his  blood, to declare his righteousness for the remission of sins,

  • that are past-προγεγονότων: Verb, Perfect, Active, Participle, Genitive, Plural, Neuter: ["HAVING-BEFORE-BECOME"//"having-occurred-before"], through the forbearance of God. To declare, I say, at this time  his righteousness: that he

  • might be-εἶναι: Verb, Present, (No voice stated), Infinitive["TO-BE"]   just, and 

  • the justifier-δικαιοῦντα: Verb, Present, Active, Participle, Accusative, Singular, Masculine: ["One-JUSTIFYING"] of him which believeth in Jesus.

Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill), through-διὰ (dia)-through) the-τῆς (tes)-the) redemption-ἀπολυτρώσεως (apolutroseos)-a loosing away, (i.e. deliverance) that is-τῆς (tes)-of the) in-ἐν (en)-in) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ):

    Being justified freely by his grace through the redemption that is in Christ Jesus. Glorious is the thought that justification in God's sight is now available to all people, not upon the basis of their success in keeping the commandments of any law, nor upon the basis of their having achieved any degree of moral perfection, or even excellence, and not upon the basis of their fulfilling any kind of law whatever, except that of meeting the terms upon which God provided it. True, those terms are called "a law of faith," a "perfect law of liberty," and a "royal law"; but such "law" is not in view here. Freely ... is appropriate, because nothing that man could ever do in a million years of righteous living could ever earn the tiniest fraction of the salvation God gives to people in Christ. The redemption that is in Christ ... The expression "in Christ" is, in some ways, the most important in all the Pauline writings, where this expression, or its equivalent, "in whom," "in him," etc., is used no less than 169 times.[27] What does it mean to be "in Christ"? It means to be in his spiritual body, called the church, the body of which Christ is the head, of which he is declared to be the Saviour, and which means having a spiritual relationship to Christ, a relationship of intimate union and identification with him. Redemption is not in faith, or baptism, or in anything else except being "in Christ." Right here is that device contrived by God himself by which a man might truly and legitimately be justified; and it might be looked upon as a divine corporation.-(Coffman Commentaries). SL

    Redemption.—Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood.-(Ellicott's Commentary). BH

    by his graceHis free love. through the redemption that is in Christ Jesusa most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.-(Jamieson Fausset Brown.). BH

    And are justified — Pardoned and accepted. Freely — Without any merit of their own. By his grace — Not their own righteousness or works. Through the redemption — The price Christ has paid.-(Wesley's Explanatory Notes). SL

    Redemption The word signifies a ransoming, being derived from the word λυτρον , a ransom. (Note Matthew 20:28.) Dr. Hodge’s note on this word is very admirable: “The word translated redemption has two senses in the New Testament. 1. It means properly ‘a deliverance effected by the payment of a ransom.’ This is its primary etymological meaning. 2. It means deliverance simply, without any reference to the means of its accomplishment, whether by power or wisdom Luke 21:28: ‘The day of redemption (that is, of deliverance) draweth nigh;’-(Whedon's Commentary). SL

     If sinners then are to be “ justified,” it must be “ gratuitously” ( cf. “ the gift of righteousness,” Romans 5:17)— a justification effected “ through the redemption that is in Christ Jesus.”—“ To justify” is “ to count righteous” , p. 811 , whether (Romans 2:13Romans 3:4) the subject has been such in conduct or (as here) the opposite; the term is relative to status. The change of character ensues, as ch. 6 will show; God makes men righteous by treating them as such on Christ’ s account. Justification is forgiveness, and more; it implies reinstatement (see Romans 8:14-Esther :; cf. Luke 15:20-Jeremiah :).— By derivation “ redemption” is recovery by ransom” : the Greek term, however, like the English, came to include “ deliverance” broadly; the stricter connotation holds in this connexion— the thought of “ price,” the sense of the immense cost of man’ s salvation ( cf. 1 Corinthians 6:20 *, 1 Timothy 2:6), attaches to the word; Romans 3:25 speaks of “ the blood” (Mark 10:451 Peter 1:18 f.).-(Arthur Peake's Commentary). SL

Whom-ὃν (hon)-whom) God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) hath //set forth-προέθετο (proetheto)-to put before, to place before, purpose) (Or, foreordained) to be a propitiation-ἱλαστήριον (hilasterion)-place of propitiation, an expiatory sacrifice, relating to an appeasing or expiating, having placating or expiating force, expiatory; a means of appeasing or expiating, a propitiation), through-διὰ (dia)-through, by means of) faith-πίστεως (pisteos)-believe, faithfulness, steadfasness) in-ἐν (en)-in) his-αὐτοῦ (autou)-of him) blood-αἵματι (haimati)-of man or animals, (specially: the atoning blood of Christ); by implication: bloodshed)),:

    Whom God had set forth to be a propitiation,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat [(of the old testament)], which was a type of him as such....Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people [(them that believe)]; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and which, as it could not be done by any other, nor in any other way, is expressed by "reconciliation", and "atonement": whence God may be said to be pacified, or made propitious[(def. favorable)]; not but that he always loved his people, and never hated them; nor is there, nor can there be any change in God, from hatred to love, any more than from love to hatred: Christ has not, by his sacrifice and death, procured [(def. obtained)] the love and favour of God, but has removed the obstructions which lay in the way of love's appearing and breaking forth; there was, a law broken, and justice provoked, which were to be attended to, and Christ by his sacrifice has satisfied both; so that neither the wrath of God, nor any of the effects of it, can fall upon the persons [(for which)] Christ is the propitiation for, even according to justice itself; so that it is not love, but justice that is made propitious: for this is all owing to the grace and goodness of God, who "hath set him forth", for this intent, in his eternal purposes and decrees; in the promises of the Old Testament, in the types, shadows, and sacrifices of the old law; by the exhibition of him in our nature, and in the ministration of the Gospel; and this is said to be through faith in his blood."-(Gill's Exposition). BH

    To be a propitiation - ἱλαστήριον hilastērion. This word occurs but in one other place in the New Testament. Hebrews 9:5, "and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim...And the blood of the bullock offered on the great day of atonement, was to be sprinkled "upon the mercy-seat," and "before the mercy-seat," "seven times," Leviticus 16:14-15. This sprinkling or offering of blood was called making "an atonement for the holy place because of the uncleanness of the children of Israel," etc. Leviticus 16:16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus, the analogy must be very slight, if any such analogy can be perceived. We may observe, however,

(1) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God's being reconciled to his people; and that this is the main idea in regard to the Lord Jesus whom "God hath set forth."

(2) this reconciliation was effected then by the sprinkling of blood on the mercy-seat, Leviticus 16:15-16. The same is true of the Lord Jesus - by blood.

(3) in the former case it was by the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Leviticus 16:17-18. In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.

(4) in the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be reconciled to people.

(5) in the former, there was joined the idea of a sacrifice for sin, Leviticus 16. So in the latter. And hence, the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence, the word "propitiation" in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man.-(Barnes' Notes). BH

    Through faith in his blood — This shows what we are to understand both by the απολυτρωσις, redemption, and the ιλαστηριον, propitiation; viz. that they refer to the sacrificial death of Jesus Christ, as the atonement made, and the price paid down, for the redemption of the souls of men.-(Adam Clarke Commentary). SL

    Before leaving Romans 3:24, the seeming paradox of how God's grace is free and at the same time all people do not receive it, should be observed. Paul wrote Titus: For the grace of God hath appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world (Titus 2:11,/12). From this, it is plain that God's grace having appeared, and salvation having been brought to all people, refer to the availability of that grace and salvation, and not to their being unconditionally bestowed. From the farmer who reaps down his fields to the fishermen off the Grand Banks, all men receive God's gifts conditionally, and never unconditionally. Thus, it is no surprise that God's grace and salvation came "instructing men," with the necessary deduction that rejection of the instructions was automatically rejection of the grace and salvation. Failure to comply with divinely imposed conditions is forfeiture of all benefits conditionally given.-(Coffman Commentaries). SL

     Propitiation. Ιλαστηριον signifies mercy-seat. Ιλασμος , propitiation. The whole Hebrew ritual prohibited an approach to God without the shedding of blood. The question is, how the Hebrew christians would understand this phrase. Their current language would be, “We have boldness to enter into the holiest by the blood of Jesus.” Hebrews 10:19. It was by the sprinkling of blood, that is, his own blood, by which he sanctifies his people. Hebrews 12:24Hebrews 13:12. The forgiveness of sins is twice connected with redemption in his blood. Ephesians 1:7Colossians 1:14.-(Sutcliffe's Commentary). SL

to-εἰς (eis)-into, to) declare-ἔνδειξιν (endeixin)-a shewing, demonstration,  showing forth, proof: i.e. manifestation)  his-αὐτοῦ (autou)-of him) *righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (equity (of character or act), (When affirmed of Christ, denotes his perfect moral purity, integrity, sinlessness) for-διὰ (dia)-on account of, because of, for the sake of) the-τὴν (ten)-the) //remission-πάρεσιν (paresin)-a sending over, passing by, letting pass, disregarding) (Or, passing over) of sins-ἁμαρτημάτων (hamartematon)-a sin, transgression), that are past-προγεγονότων (progegonoton)-to become before, of sins committed previously ,to become or arise before, happen before, having occurred before), through-ἐν (en)-in) the-τῇ (te)-the)  forbearance-ἀνοχή (anoche)-a holding back, toleration) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity).:

    to declare-, εις ενδειξιν, for a demonstration of his, God’s, own righteousness: both his justice and mercy, especially the former, that thereby it might appear he could pardon sin, without any impeachment [(def. treason)] of his righteousness, in that he did not pardon it without full satisfaction made to the law by the sufferings of Christ, who was wounded for our transgressions, and on whom was laid that chastisement of sin which was necessary to procure our peace, and render our acceptance with God consistent with the divine perfections, and the equity of his government.-  (Benson Commentary). BH

    To show his righteousness ... Here in the heart of this magnificent passage, called by Olshausen "the Acropolis of the Christian faith,"[31] a true definition of the kind of righteousness which constituted Paul's principal theme in Romans is delivered. It is the intrinsic righteousness of God. It is true that there is some reference to the other class of righteousness (imputed, or forensic); but, throughout this great letter, it is the character of God that Paul discussed. At the beginning of this verse, Paul mentioned the offering of Christ; and here, in these words, the reason for God's so doing is stated. It was for the purpose of showing, or making known to all people, the righteous character of God. God was not merely winking at sin in those long pre-Christian ages; in the fullness of time, God would sacrifice the Son himself, "whom he made to be sin on our behalf," that he might show just what a terrible thing sin is, and to demonstrate that no sin will at last be tolerated by God. Such a view of God's eternal righteousness could never have been known until God gave his only begotten Son.-(Coffman Commentaries). SL 

    Sins that are past- Sins committed before the death of Christ. That atoning death reflected back its efficacy upon previous ages and generations. That is, God, in view of that foreknown atonement, withheld penalty until the sacrifice, and then fully pardoned it. Forbearance- God forebore for ages in view of the propitiation.-(Whedon's Commentary). SL

    Because of (or, on account ofthe prætermission (passing over), [i.e., because He had allowed the sins of the race which were committed before Christ’s death to pass by unpunished, whereby His righteousness was obscured, and hence the need of a demonstration or manifestation in the atoning sacrifice, that fully justified the demands of righteousness, and at the same time effected a complete remission of sins, and justification of the sinner.—P. S.].-(Lange's Commentary). SL 

    through the forbearance of God—God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world.-(Jamieson Fausset Brown). BH

    To declare his righteousness — εις ενδειξις, for the manifestation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.-(Adam Clarke Commentary). SL

To-πρὸς (pros)-toward) declare-ἔνδειξιν (endeixin)-a shewing, demonstration, showing forth, proof: i.e. manifestation)), I say, at-ἐν (en)-in) this-νῦν (nun)-at this time, the present, now) *time-καιρῷ (kairo)-a fixed time or season) his-αὐτὸν (auton)-of him) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, uprightness, (equity (of character or act)): that-εἰς τὸ (eis to)-with the view to) he-αὐτὸν (auton)-him) might be-εἶναι (einai)-'to be') just-δίκαιον (dikaion)-just, righteous, (equitable (in character or act); by implication: innocent, holy (absolutely or relatively):—just, meet, right(-eous)), and-καὶ (kai)-and, also) the justifier-δικαιοῦντα (dikaiounta)-to make or declare right, (to judge, declare, pronounce, righteous and therefore acceptable) of him which believeth-τὸν ἐκ πίστεως (ton ek pisteos)-who is of the faith of) in Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind).:

    at this time] The word translated “time” means usually occasion, “special time,” “due time.” Same word as ch. Romans 5:6. Such a sense is natural here. The “declaration” of God’s righteousness in pardon was made not only “at this time,” as distinct from a previous age (that of the O. T.), but “at this due time,” the crisis fixed by the Divine purpose. that he might be] i.e., practically, “might be seen to be,” “that He might be in His creatures’ view.” just] With the justice of a judge; giving full honour to the Law.-(Cambridge BSC). BH

    To declare, I say, at this time — To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing THE sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and making it honourable; of showing the infinite purity of his justice, and of saving a lost world.-(Adam Clarke Commentary). SL

    And the justifier of him ... - Greek, "Even justifying him that believeth, etc." This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty "not" be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation. Him which believeth in Jesus - Greek, "Him who is of the faith of Jesus;" in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.-(Barnes' Notes). BH

    his righteousness: that he might be just, and the justifier of him that believeth in JesusGlorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!-(Jamieson Fausset Brown). BH

    And the justifier of him that hath faith in Jesus ... As the English Revised Version (1885) margin shows, this clause in the Greek New Testament reads, "the justifier of him that is of faith of Jesus," and the true meaning of the passage is not that the believer's "faith, faith alone, has God's righteousness."[35] "Him that is of the faith of Jesus" does not indicate that the believer's faith is the ground of salvation, but that the faith of the Son of God is the ground of it. Who is he that is "of the faith of Jesus"? Such a one is the person "in Christ," who is dead to himself, walking in newness of life, sealed with the Holy Spirit of promise, and having been baptized into God's corporate reality, the spiritual body of Christ, and who is, therefore, possessed of a new identity, being no longer his own self, but Christ. As Paul wrote, "For me to live is Christ" (Philippians 1:20). No person whatsoever may expect salvation upon any other foundation than his total identity with Christ. Only the faith of Christ is sufficient to save any person; and the believer's faith, which is merely one of the conditions upon which he may become possessor of Christ's faith, can never justify him, apart from his being in the Lord Jesus Christ, and actually having put on Christ, in the sense of clothing himself with the Lord, and having taken upon him the name of Christ. As to when a person has such status, the Scriptures are clear. When does the believer put on Christ? For as many of you as were baptized into Christ did put on Christ (Galatians 3:27). And when does the believer take the name of Christ? They were baptized into the name of the Lord Jesus (Acts 19:5).-(Coffman Commentaries). SL 

Scrivener's Textus Receptus 1894
1 Τεκνία μου, ταῦτα γράφω ὑμῖν, ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα, Ἰησοῦν Χριστὸν δίκαιον· 2 καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν· οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. 3 Καὶ ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν.

1 John 2:1-3

"My little children-Τεκνία (teknia)-little or young child, (i.e. (plural figuratively) darlings (Christian converts):—little children), these things write I-γράφω (grapho)-to write, inscribe) unto you, that ye sin-ἁμάρτητε (hamartete)-to sin, err, miss the mark, trespass, offend) not-μὴ (me)-no, not lest). And-καὶ (kai)-and, also) if-ἐάν (ean)-if, in case) any man *sin-ἁμάρτῃ (hamarte)-to sin, err, miss the mark, trespass, offend), we have-ἔχομεν (echomen)-to have) an Advocate-παράκλητον (parakenton)-one called alongside (to help), (i.e. an intercessor) with-πρὸς (pros)-toward) the Father-πατέρα (patera)-Father, (God is called the Father), Jesus -Ἰησοῦν (Iesoun)-Jesus, (the Son of God, the Saviour of mankind) Christ- Χριστὸν (Christon)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)) *the righteous-δίκαιον (dikaion)-right, righteous, just)2 And-καὶ (kai)-and, also) he-αὐτὸς (autos)-he) is-ἐστι (esti)-'to be') *the propitiation-ἱλασμός (hilasmos)-what appeases, propitiates, atonement, i.e. (concretely) an expiator) for-περὶ (peri)-concerning, about) our-ἡμῶν (hemon)-of us) sins-ἁμαρτιῶν (hamartion)-sin, error, offense): and-δὲ (de)-but, yet) not-οὐ (ou)-no, not) for-περὶ (peri)-concerning, about) ours-ἡμετέρων (hemeteron)-our own) only-μόνον (monon)-only, alone), but-ἀλλὰ (alla)-but) also-καὶ (kai)-and, also, even) for-περὶ (peri)-concerning, about) the sins of the whole-ὅλος (holos)-all, whole, completely, all, altogether, every whit) world-κόσμου (kosmou)-arrangement, beauty, world, adorning, (i.e. the inhabitants of the world)3 And-Καὶ (Kai)-and) hereby-ἐν τούτῳ (en touto)-herein) *we do know-γινώσκομεν (ginoskomen)-to know)) that *we know-ἐγνώκαμεν (egnokamen)-to know (i.e. to become acquainted with, to know)) him, if-ἐὰν (ean)-if) *we keep-τηρῶμεν (teromen)-to keep, observe) his *commandments-ἐντολὰς (entolas)-thing given in charge, (i.e. an authoritative prescription:—commandment, precept))."

  • *example of Greek word: ἁμάρτῃ (hamarte)-sin click: Luke 17:3 (trespass)

  • *example of Greek word: δίκαιον (dikaion)-the righteous click: Acts 3:14 (the Just)

  • *example of Greek word: ἱλασμός (hilasmos)-the propitiation click: 1 John 4:10

  • *example of Greek word: γινώσκομεν (ginoskomen)-we do know click: 1 John 3:24 (we know)

  • *example of Greek word: ἐγνώκαμεν (egnokamen)-we know click: 1 John 3:16 (perceive we)

  • *example of Greek word: τηρῶμεν (teromen)-we keep click: 1 John 5:2 (keep)

  • *example of Greek word: ἐντολὰς (entolas)-commandments click: 2 John 1:6 

  • write I-γράφω: Verb, Present, Active, Indicative, 1st Person, Singular: My little children, these things ["I-AM-WRITTING"] unto you, that

  • ye sin-ἁμάρτητε: Verb, Second-Aorist, Active, Subjunctive, 2nd Person, Plural: ["YOU-MAY-BE-missING"//"you-may-be-sinning"] not. And if any man

  • sin-ἁμάρτῃ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["MAY-BE-missING"//"may-be-sinning"],

  • we have-ἔχομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-HAVING"] an Advocate with the Father, Jesus Christ the righteous: And he

  • is-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] the propitiation for our sins: and not for ours only, but also for the sins of the whole world. And hereby

  • we do know-γινώσκομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-KNOWING"] that

  • we know-ἐγνώκαμεν: Verb, Perfect, Active, Indicative, 1st Person, Plural: ["WE-HAVE-KNOWN"] him,

  • if-ἐὰν: CONDitional: ["IF-EVER"]

  • we keep-τηρῶμεν: Verb, Present, Active, Subjunctive, 1st Person, Plural: ["WE-MAY-BE-KEEPING"] his commandments.

and-καὶ (kai)-and, also) he-αὐτὸς (autos)-he) is-ἐστι (esti)-'to be') the propitiation-ἱλασμός (hilasmos)-what appeases, propitiates, atonement, i.e. (concretely) an expiator) for-περὶ (peri)-concerning, about) our-ἡμῶν (hemon)-of us) sins-ἁμαρτιῶν (hamartion)-sin, error, offense):

    And he is the propitiation for our sins - The word rendered "propitiation" (ἱλασμός hilasmos) occurs nowhere else in the New Testament, except in 1 John 4:10 of this Epistle; though words of the same derivation, and having the same essential meaning, frequently occur. The corresponding word ἱλαστήριον hilastērion occurs in Romans 3:25, rendered "propitiation" - "whom God hath set forth to be a propitiation through faith in his blood;" and in Hebrews 9:5, rendered[:] mercy-seat - "shadowing the mercy-seat." The verb ἱλάσκομαι hilaskomai occurs also in Luke 18:13 - God be merciful to me a sinner;" and Hebrews 2:17 - "to make reconciliation for the sins of the people." For the idea expressed by these words, see the notes at Romans 3:25. The proper meaning of the word is that of reconciling, appeasing, turning away anger, rendering propitious or favorable. The idea is, that there is anger or wrath, or that something has been done to offend, and that it is needful to turn away that wrath, or to appease. This may be done by a sacrifice, by songs, by services rendered, or by bloody offerings. So the word is often used in Homer - Passow. We have similar words in common use, as when we say of one that he has been offended, and that something must be done to appease him, or to turn away his wrath...The essential thoughts in regard to God, as implied in this word, are:

(1) that his will has been disregarded, and his law violated, and that he has reason to be offended with us;

(2) that in that condition he cannot, consistently with his perfections, and the good of the universe, treat us as if we had not done it;

(3) that it is proper that, in some way, he should show his displeasure at our conduct, either by punishing us, or by something that shall answer the same purpose; and,

(4) that the means of propitiation come in here, and accomplish this end, and make it proper that he should treat us as if we had not sinned; that is, he is reconciled, or appeased, and his anger is turned away.

This is done, it is supposed, by the death of the Lord Jesus, accomplishing, in most important respects, what would be accomplished by the punishment of the offender himself..."-(Barnes).

    And he—Greek, "And Himself." He is our all-prevailing Advocate, because He is Himself "the propitiation"; abstract, as in 1Co 1:30: He is to us all that is needed for propitiation "in behalf of our sins"; the propitiatory sacrifice, provided by the Father's love, removing the estrangement, and appeasing the righteous wrath, on God's part, against the sinner. "There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he loveth him" [Bishop Pearson].-(Jamieson F.B.).

and-δὲ (de)-but, yet) not-οὐ (ou)-no, not) for-περὶ (peri)-concerning, about) ours-ἡμετέρων (hemeteron)-our own) only-μόνον (monon)-only, alone), but-ἀλλὰ (alla)-but) also-καὶ (kai)-and, also, even) for-περὶ (peri)-concerning, about) the sins of the whole-ὅλος (holos)-all, whole, completely, all, altogether, every whit) world-κόσμου (kosmou)-arrangement, beauty, world, adorning, (i.e. the inhabitants of the world):

    and not for ours only; but for the sins of Old Testament saints, and of those who shall hereafter believe in Christ, and of the Gentiles also, signified in the next clause: but also for the sins of the whole world; the Syriac version renders it, "not for us only, but also for the whole world"; that is, not for the Jews only, for John was a Jew, and so were those he wrote unto, but for the Gentiles also.-(Gill).

    And not for our's only - Not only for the sins of us who are Christians, for the apostle was writing to such. The idea which he intends to convey seems to be, that when we come before God we should take the most liberal and large views of the atonement; we should feel that the most ample provision has been made for our pardon, and that in no respect is there any limit as to the sufficiency of that work to remove all sin. It is sufficient for us; sufficient for all the world. But also for the sins of the whole world - The phrase "the sins of" is not in the original, but is not improperly supplied, for the connection demands it. This is one of the expressions occurring in the New Testament which demonstrate that the atonement was made for all people, and which cannot be reconciled with any other opinion. If he had died only for a part of the race, this language could not have been used. The phrase, "the whole world," is one which naturally embraces all people; is such as would be used if it be supposed that the apostle meant to teach that Christ died for all people; and is such as cannot be explained on any other supposition.-(Barnes).

    and not for ours only, but also for the sins of the whole world] More literally, but also for the whole world: ‘the sins of’ is not repeated in the Greek and is not needed in English. Once more we have a parallel with the Gospel, and especially with chap. 17. ‘Neither for these only do I pray, but for them also that shall believe on Me through their word … that the world may believe that Thou didst send Me … that the world may know that Thou didst send Me, and lovedst them, even as Thou lovedst Me’ (John 17:20-23): ‘Behold, the Lamb of God, which taketh away the sin of the world’ (John 1:29): ‘We know that this is indeed the Saviour of the world’ (John 4:24). Comp. 1 John 4:14. S. John’s writings are so full of the fundamental opposition between Christ or believers and the world, that there was danger lest he should seem to give his sanction to a Christian exclusiveness as fatal as the Jewish exclusiveness out of which he and other converts from Judaism had been delivered. Therefore by this (note especially ‘the whole world’) and other plain statements both in Gospel (see John 11:51 in particular) and Epistle he insists that believers have no exclusive right to the merits of Christ. The expiatory offering was made for the whole world without limitation.-(Cambridge BSC).

 

Scrivener's Textus Receptus 1894
9 ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν δι’ αὐτοῦ. 10 ἐν τούτῳ ἐστὶνἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήσαμεν τὸν Θεόν, ἀλλ’ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς, καὶ ἀπέστειλε τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 11 ἀγαπητοί, εἰ οὕτως ὁ Θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν.

1 John 4:9-11

"In-ἐν (en)-in) this-τούτῳ (touto)-to this) *was manifested-ἐφανερώθη (ephanerothe)-to manifest, (to become manifest, be made known)) the-(he)-the) *love-ἀγάπη (agape)-love) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity) toward-ἐν (en)-in) us-ἡμῖν (hemin)-us), because-ὅτι (hoti)-that, seeing that) that God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) sent-ἀπέσταλκεν (apestalken)-to send away, forth, (by implication) to send out (properly, on a mission)) his-αὐτοῦ (autou)-of him) *only begotten-μονογενῆ (monogene)-only-born, chief, (i.e. sole:—only (begotten, child)) Son-υἱὸν (huion)-son, offspring, (son of God)) into-εἰς (eis)-into) the-τὸν (ton)-the) world-κόσμον (kosmon)-arrangement, beauty, adorning, world (by implication: the world), that-ἵνα (hina)-in order that, so that) *we might live-ζήσωμεν (zesomen)-to live, have life) through-διά (dia)-through, by means of) him-αὐτοῦ (autou)-him). 10 Herein-ἐν τούτῳ (en touto)-in this) is-ἐστὶν (estin)-'to be') love-ἀγάπη (agape)-love, affection, good will, benevolence), not-οὐχ (ouch)-no, not) that-ὅτι (hoti)-because, that) we-ἡμεῖς (hemeis)-we) loved-ἠγαπήσαμεν (egapesamen)-to love) God-Θεόν (Theon)-God, (God the Father:—the supreme Divinity)), but-ἀλλ (all)-but) that-ὅτι (hoti)-because that) he-αὐτὸς (autos)-he) loved-ἠγάπησεν- (egapesen)-to love) us-ἡμᾶς (hemas)-us), and-καὶ (kai)-and, also) *sent-ἀπέστειλε (apesteile)-to send away, forth, (by implication) to send out (properly, on a mission)) his-αὐτοῦ (autou)-of him) Son-υἱὸν (huion)-son, offspring, (son of God)) to be the propitiation-ἱλασμὸν (hilasmon)-what appeases, propitiates, (atonement, i.e. (concretely) an expiator:—propitiation) for-περὶ (peri)-about, concerning) our-ἡμῶν (hemon)-of us) sins-ἁμαρτιῶν (hamertion)-sin, error, offense). 11 Beloved, if God so-οὕτως (houtos)-thus, (in this way (referring to what precedes or follows)) loved us, we ought-ὀφείλομεν (opheilomen)-to owe, be obliged, indebted) also to love one another.

  • *example of Greek word: ἐφανερώθη (ephanerothe)-was manifested click: 1 John 1:2 /1 John 3:5

  • *example of Greek word: ἀγάπη (agape)-love click: Romans 5:5

  • *example of Greek word: μονογενῆ (monogene)-only begotten click: John 3:16

  • *example of Greek word: ζήσωμεν (zesomen)-we might live click: 1 Peter 2:24  (should live) 

  • *example of Greek word: ἀπέστειλε (apesteile)-sent click: John 3:17

  • was manifested-ἐφανερώθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: In this was ["WAS-made-APPEAR"//"was-manisfested"] the love of God toward us, because that God

  • sent-ἀπέσταλκεν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: ["HAS-commissionED"//"has-dispatched"] his only begotten Son into the world, that

  • we might live-ζήσωμεν: Verb, Aorist, Active, Subjunctive, 1st Person, Plural: ["WE-SHOULD-BE-LIVING"] through him. Herein

  • is-ἐστὶν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] love, not that we

  • loved-ἠγαπήσαμεν: Verb, Aorist, Active, Indicative, 1st Person, Plural: ["LOVE"] God, but that he

  • loved-ἠγάπησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["LOVES"] us, and

  • sent-ἀπέστειλε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["commissions"//"dispatches"] his Son to be the propitiation for our sins.

  • Beloved-ἀγαπητοί: Adjective, Vocative, Plural, Masculine: ["beLOVED-ones"]

  • if-εἰ: CONDitional: ["IF"] God

  • so-οὕτως: ADVerb: ["thus"]

  • loved-ἠγάπησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["LOVES"] us, we 

  • ought-ὀφείλομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["ARE-OWING"//"ought"] also

  • to love-ἀγαπᾶν: Verb, Present, Active, Infinitive: ["TO-BE-LOVING"] one another.

In-ἐν (en)-in) this-τούτῳ (touto)-to this) was manifested-ἐφανερώθη (ephanerothe)-to manifest, (to become manifest, be made known)) the-(he)-the) love-ἀγάπη (agape)-love) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity) toward-ἐν (en)-in) us-ἡμῖν (hemin)-us), because-ὅτι (hoti)-that, seeing that) that God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) sent-ἀπέσταλκεν (apestalken)-to send away, forth, (by implication) to send out (properly, on a mission)) his-αὐτοῦ (autou)-of him) only begotten-μονογενῆ (monogene)-only-born, chief, (i.e. sole:—only (begotten, child)) Son-υἱὸν (huion)-son, offspring, (son of God)) into-εἰς (eis)-into) the-τὸν (ton)-the) world-κόσμον (kosmon)-arrangement, beauty, adorning, world (by implication: the world), that-ἵνα (hina)-in order that, so that) we might live-ζήσωμεν (zesomen)-to live, have life) through-διά (dia)-through, by means of) him-αὐτοῦ (autou)-him):

    In this was manifested the love of God - That is, in an eminent manner, or this was a most signal proof of it. The apostle does not mean to say that it has been manifested in no other way, but that this was so prominent an instance of his love, that all the other manifestations of it seemed absorbed and lost in this. Because that God sent his only begotten Son ... - See the notes at John 3:16That we might live through him - He died that we might have eternal life through the merits of his sacrifice. The "measure" of that love, then, which was manifested in the gift of a Saviour, is to be found, (1) in the worth of the soul; (2) in its exposure to eternal death; (3) in the greatness of the gift; (4) in the greatness of his sorrows for us; and, (5) in the immortal blessedness and joy to which he will raise us.-(Barnes).

    into the worlda proof against Socinians [(denying the divinity of Christ)], that the Son existed before He was "sent into the world." Otherwise, too, He could not have been our life (1Jo 4:9), our "propitiation" (1Jo 4:10), or our "Saviour" (1Jo 4:14). It is the grand proof of God's love, His having sent "His only-begotten Son, that we might live through Him," who is the Life, and who has redeemed our forfeited life; and it is also the grand motive to our mutual love.-(Jamieson F.B.).

    In us- The marginal reading "in our case" instead of "in us" appears as the true meaning, since it is God's sending his Son to die for the sins of the whole world, which is the manifestation spoken of, that not being something "in us" but "in our case," or on our behalf.-(Coffman's Commentaries).

    His only begotten Son ... This is a better rendition than that of making it read merely "only Son," because it is admitted by all scholars that "uniqueness" is an essential quality of meaning in this word.[30] "Only Son" would therefore mean that God has no other sons; yet all Christians are "sons of God." "Only begotten" conveys that essential meaning of "uniqueness," exactly in the sense of the word ([@monogenes]) as translated in Hebrews 11:17 where Isaac is called Abraham's "only begotten son," there being a uniqueness in Isaac's sonship not found in Abraham's many other sons. It is therefore a most happy and appropriate translation which reads "only begotten Son."(Coffman's Commentaries).

    That we might live through him ... The great purpose of that visitation from the Dayspring from on High was that, through obedience to the Son of God, people might have the blessing of eternal life.(Coffman's commentaries).

    In this was manifested the love of God, &c. All the blessings of Providence are effects of the divine love to man; but St. John has said, 1 John 4:8 that God is Love itself; and to illustrate that, he here pitches upon the most remarkable proof and instance of God's love to man. The love of God was the source and origin of the plan of our redemption: the eternal Son of God, by his patient suffering and perfect obedience unto death, purchased or obtained of his great Father, to be the person who should be honoured with carrying this glorious plan into execution, which in time he will finish in the most complete manner, for all his faithful saints. God's sending his Son into the world, includes his dying for us; see 1 John 4:10. He became the great vicarious Sacrifice, and, through the complete atonement which he has made, God the Father may now be just, and yet a Justifier of those that believe in Jesus. Those false prophets who denied Jesus to have a real body, and really to suffer and die, took away entirely the love which God manifested, in sending his only and dearly-beloved Son to die, that we might live through him.-(Coke's Commentary).

    

Herein-ἐν τούτῳ (en touto)-in this) is-ἐστὶν (estin)-'to be') love-ἀγάπη (agape)-love, affection, good will, benevolence), not-οὐχ (ouch)-no, not) that-ὅτι (hoti)-because, that) we-ἡμεῖς (hemeis)-we) loved-ἠγαπήσαμεν (egapesamen)-to love) God-Θεόν (Theon)-God, (God the Father:—the supreme Divinity)), but-ἀλλ (all)-but) that-ὅτι (hoti)-because that) he-αὐτὸς (autos)-he) loved-ἠγάπησεν- (egapesen)-to love) us-ἡμᾶς (hemas)-us), and-καὶ (kai)-and, also) sent-ἀπέστειλε (apesteile)-to send away, forth, (by implication) to send out (properly, on a mission)) his-αὐτοῦ (autou)-of him) Son-υἱὸν (huion)-son, offspring, (son of God)) to be the propitiation-ἱλασμὸν (hilasmon)-what appeases, propitiates, (atonement, i.e. (concretely) an expiator:—propitiation) for-περὶ (peri)-about, concerning) our-ἡμῶν (hemon)-of us) sins-ἁμαρτιῶν (hamertion)-sin, error, offense):

    Herein is love ... This carries the thought, "notice just what love actually is." John defined it, even in God's love, as being not merely a sentimental fondness for the human race, but a gracious, unselfish and unmerited act of divine giving of his "only begotten Son" to save people from eternal death. As Smith said: "The love which proves us children of God is not native to our hearts. It is inspired by the amazing love of God manifested in the Incarnation, the infinite Sacrifice of His Son's life and death.[33]".(Coffman's commentaries). 

    Herein is love — Worthy of our highest admiration; not that we loved God — First; for we were, on the contrary, in a state of enmity to him, in which, if we had remained unsolicited and untouched by his love and grace, we should have persisted and perished; but that he loved us — First, (1 John 4:19,) without any merit or motive in us to induce him to do it; and, in his boundless compassion to our necessities and miseries; sent his Son to be the propitiation for our sins — That is, to make atonement to his injured justice for them by offering himself as a sacrifice, and so to introduce us into his favour on honourable terms. If God so loved us With such a transcendent, free, and inconceivable love; we ought also to love one another — In imitation of his divine example, from a sense of the happy state into which we are brought, and in gratitude to him for so inestimable a favour. And it is of the greater importance that we should do this, because it is absolutely necessary in order to our having fellowship with him.-(Benson).

    The love which proves us children of God is not native to our hearts. It is inspired by the amazing love of God manifested in the Incarnation—the infinite Sacrifice of His Son’s life and death.(Coffman's commentaries).

    Men are generally very ready to love those by whom they are first loved: now, such was the astonishing love of God to men, that, when they were sinners and enemies, he so loved the world, as to send his most beloved Son to live and die for them! The love wherewith God so loved the world, as to send his dear Son to redeem and save them, does, in some respects, differ from the love wherewith he loves all true believers, in addition to that grand primary instance of his love. The first has been called a love of pity, or benevolence, or the antecedent love of God, and with such a love God has loved the whole race of mankind. The other is called a love of complacency, or delight, or the consequent love of God; and with such a love God loves all sincere believers.-(Coke's Commentary).

    but that he loved us; that is, God; and so the Syriac version reads, "but that God himself loved us". The Vulgate Latin version adds, first, as in 1 John 4:19; the instance of this love follows: and sent his Son to be the propitiation for our sins: this is a subordinate end to the other, mentioned in 1 John 4:9; for, in order that sinful men may possess everlasting life and happiness, it is necessary that their sins be expiated, or atonement be made for them, which is meant by Christ's being a propitiation for them; that the justice of God should be satisfied; that peace and righteousness, or love and justice, should be reconciled together; and kiss each other; and that all obstructions be removed out of the way of the enjoyment of life, which are brought in by sin; and that the wrath of God, which sin deserved, be averted or appeased, according to our sense apprehension of it; for otherwise the love of God people is from everlasting, and is unchangeable, never alters, or never changes from love to wrath, or from wrath to love; nor is the love of God procured by the satisfaction and sacrifice of Christ, which are the effects of it; but hereby the way is laid open for the display of it, and the application of its effects, in a way consistent with the law and justice of God. This phrase is expressive of the great love of Christ to his people, and of his substitution in their room and stead; and so it is used among the Jews for a substitution in the room of others, , "to express the greatness of love" (u);-(Gill).

 

    

Reconciliation

Scrivener's Textus Receptus 1894
17 ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε καινά τὰ πάντα 18 τὰ δὲ πάντα ἐκ τοῦ Θεοῦ, τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Ἰησοῦ Χριστοῦ, καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς· 19 ὡς ὅτι Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.

2 Corinthians 5:17-19

17 "Therefore-ὥστε (hoste)-so that, wherefore) if any man-εἴ τις (ei tis)-if any one) be in-ἐν (en)-in) Christ-Χριστῷ (Christo)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), he is a new-καινὴ (kaine)-new, fresh, recent, newly made) *creature-κτίσις (ktisis)-a making, thing made, creation): old things-ἀρχαῖα (archaia)-the primeval, (i.e. what is old)) are past away-παρῆλθεν (parelthen)-to go past, pass by, (metaphorically: to pass away, perish, come to an end)), behold-ἰδού (idou)-used as imperative lo!; --behold, lo, see), all things-πάντα (panta)-all, every, all things) are become-γέγονε (gegone)-to become) *new-καινά (kaina)-new, fresh, recent, newly made).. 18 And all things are of God, who-τοῦ (tou)-the) hath reconciled-καταλλάξαντος (katallaxantos)-to change thoroughly, to change mutually, i.e. (figuratively) to compound a difference:—reconcile) us-ἡμᾶς (hemas)-us) to himself-ἑαυτῷ (heauto)-of himself) by-διὰ (dia)-through, by means of, (a primary preposition denoting the channel of an act)) Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), and-καὶ (kai)-and, also) hath given-δόντος (dontos)-to give) to us-ἡμῖν (hemin)-to us) the-τὴν (ten)-the) *ministry-διακονίαν (diakonian) ministration, ministering,  service, office, ministry) of-τῆς (tes)-of the) reconciliation-καταλλαγῆς (katallages)-a thorough change, (i.e. adjustment of a difference, reconciliation, restoration to favor)), 19 To wit-ὡς (hos)-as, how), that-ὅτι (hoti)-that) God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) was-ἦν (en)-was) in-ἐν (en)-in) Christ-Χριστῷ (Cristo)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), reconciling-καταλλάσσων (katallasson)-to change thoroughly, to change mutually, i.e. (figuratively) to compound a difference:—reconcile)) the world-κόσμον (kosmon)-arrangement, beauty, world, (orderly arrangement, i.e. decoration; by implication, the world; particularly the inhabitants of the earth, men, the human race)) unto himself-ἑαυτῷ (eauto)-of himself), not-μὴ (me)-no, not) *imputing-λογιζόμενος (logizomenos)-to reckon, count, compute, calculate, count over, account) their-αὐτοῖς (autois)-to them) trespasses-παραπτώματα (paraptomata)-a trespass, falling aside, (i.e. offence, fall, sin, fault, a lapse or deviation from truth and uprightness; a sin, misdeed) unto them-αὐτῶν (auton)-of them), and-καὶ (kai)-and, also) hath committed-θέμενος (themenos)-to place, put, set) unto-ἐν (en)-in) us-ἡμῖν (hemin)-to us) the-τὸν (ton)-the) *word-λόγον (logon)-speech, account, saying, word, matter, reason) of-τῆς (tes)-of the) reconciliation-καταλλαγῆς (katallages)-a thorough change, (i.e. adjustment of a difference, reconciliation, restoration to favor)).

  • *example of Greek word: κτίσις (ktisis)-creature click: Galatians 6:15

  • *example of G2537: (καινὰ-new) click: Revelation 21:5 (καινὰ-new)

  • *example of Greek word: διακονίαν (diakonian)-ministry click: Acts 20:24

  • *example of G3049: (λογίζομαι-imputing) click: James 2:23 (ἐλογίσθη-it was imputed)

  • *example of Greek word: λόγον (logon)-word click: Acts 4:31 

  • if-εἴ: CONDitional: Therefore ["IF"] any man be in Christ, he is a new creature: old things

  • are past away-παρῆλθεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["passed-by"],

  • behold-ἰδού: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: ["lo!"], all things

  • are become-γέγονε: Verb, Second-Perfect, Active, Indicative 3rd Person,  Singular: ["has-become"] new. And all things are of God, who

  • hath reconciled-καταλλάξαντος: Verb, Aorist, Active, Participle, Genitive, Singular, Masculine: ["One-conciliating"] us to himself by Jesus Christ, and

  • hath given-δόντος: Verb, Second-Aorist, Active, Participle, Genitive, Singular, Masculine: ["GIVING"] to us the ministry of reconciliation, To wit, that God

  • was-ἦν: Verb, Imperfect, (No voice stated), Indicative, 3rd Person, Singular: ["WAS"] in Christ,

  • reconciling-καταλλάσσων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["conciliatING"] the world unto himself, not

  • imputing-λογιζόμενος: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Singular, Masculine: ["accountING"//"reckoning"]  their trespasses unto them, and

  • hath committed-θέμενος: Verb, Second-Aorist, Middle, Participle,  Nominative, Singular, Masculine: ["beING-placed"//"placing"] unto us the word of reconciliation.

Therefore-ὥστε (hoste)-so that, wherefore) if any man-εἴ τις (ei tis)-if any one) be in-ἐν (en)-in) Christ-Χριστῷ (Christo)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), he is a new-καινὴ (kaine)-new, fresh, recent, newly made) creature-κτίσις (ktisis)-a making, thing made, creation): old things-ἀρχαῖα (archaia)-the primeval, (i.e. what is old)) are past away-παρῆλθεν (parelthen)-to go past, pass by, (metaphorically: to pass away, perish, come to an end)), behold-ἰδού (idou)-used as imperative lo!; --behold, lo, see), all things-πάντα (panta)-all, every, all things) are become-γέγονε (gegone)-to become) new-καινά (kaina)-new, fresh, recent, newly made).:

    In Christ ... A phenomenal blindness is the only thing that could account for the total absence from the writings of so many scholars of any reference whatever to this little prepositional phrase which is nothing if not THE VERY EYE OF CHRISTIANITY. Paul used this expression, or its equivalent, 169 times![29] Failure to appreciate what Paul means by this is to misunderstand everything. Paul had just written that all people are dead spiritually, a deadness that shall never abate unless they are risen again IN CHRIST. In Christ, a new spiritual life is given to the convert; in Christ all of his previous sins are cancelled; in Christ he is endowed with the Holy Spirit; in Christ a new and glorious life begins; in Christ old values are rejected, old standards repudiated, and old lusts are crucified; in Christ are "all spiritual blessings" (Ephesians 1:3); out of Christ, there is nothing but death, remorse, hopelessness and condemnation; in Christ there is the life eternal!-(Coffman's Commentaries).

    Εἰ τις ἐν Χριστῷ, if any one be in Christ) so as to live in Christ. If any one of those who now hear us, etc. Observe the mutual relation, we in Christ in this passage, and God in Christ, 2 Corinthians 5:19; Christ, therefore, is the Mediator and Reconciler between us and God.—καινὴ κτίσις, a new creature) Not only is the Christian himself something new; but as he knows Christ Himself, not according to the flesh, but according to the power of His life and resurrection, so he contemplates and estimates himself and all things according to that new condition.-(Bengel).

    A new creature (καινὴ κτίσις); Or creation. Compare Galatians 6:15. The word κτίσις is used in three senses in the New Testament. The act of creating, as Romans 1:20. The sum of created things, as Revelation 3:14Mark 13:19. A created thing or creature, as Romans 8:39.-(Vincent's Word Studies).

    Therefore — Since all Christ’s true disciples do thus live to him, and not to themselves, and only know him in a spiritual manner; if any man be in Christ — By living faith and the indwelling of his Spirit; if any man have an interest in and union with him; he is a new creature — Καινη κτισις, there is a new creation, in the soul of that man. His understanding is enlightened, his judgment corrected, and he has new ideas and conceptions of things. His conscience is informed, awakened, and purged from guilt by the blood of Jesus, Hebrews 9:14. His will is subjected to the will of God, his affections drawn from earth to heaven, and his dispositions, words, and actions, his cares, labours, and pursuits, are all changed. Old things are passed away — All old principles and practices; behold — The present, visible, undeniable change! all things are become new — He has new life, namely, a spiritual and divine life; new spiritual senses, new faculties, new desires and designs, hopes and fears, joys and sorrows, passions and appetites. His whole tenor of action and conversation is new, and he lives as it were in a new world. God, Christ, the Holy Spirit, angels, men, sinners, saints, and the whole creation — heaven, earth, and all therein, appear in a new light, and stand related to him in a new manner, since he was created anew in Christ Jesus.-(Benson Commentary).