Moral Influence hypothesis generally, insist that the cuarrer word is used only in the sense of the persuasion of the ——~ sinner by God, through the cross of Christ, to lay aside
his wicked alienation. But that the other sense of the propitiation, or rendering placable the divine nature in respect to sinners, is also included, and in some passages
is the main sense intended, is plain from the following considerations: (1.) In Rom. v. 9, 10, the phrase, “We were reconciled to God by the death of his Son,”
is explained by the parallel phrase, “being justified by
his blood,” so as to be “saved from wrath through him.”
(2.) In 2 Cor. v. 18-20, the phrase that ‘God was in Christ, reconciling the world unto himself,” is explained
by saying in the same sentence, ‘not imputing their trespasses unto them.” Not to impute sin is to forgive
it (Rom. iv. 8; 2 Tim. iv. 16). (3.) The command addressed by Paul to gospel-hearers, “ Be ye reconciled
to God,” is precisely parallel to that other command given by Christ in Matt. v. 23, 24: ‘Therefore if thou bring thy gift to the altar, and there rememberest that
thy brother hath ought against thee, . . . go thy way ;
first be reconciled to thy brother, and then come and offer thy gift.” This must mean, Go, cause thy brother
to be reconciled to thee by removing the cause for his anger. So, “Be ye reconciled to God,” must mean that they should accept Christ as their propitiation, as
that whereby they might be reconciled to their God.
(4.) The meaning of this word is rendered plain, and
the doctrine I am insisting on is conclusively estab- lished, by the usage of the second Greek verb noted above, tAackxer@Oa, and its association with the Hebrew Ciassical word “73. and New
Testa-
2. In its classical sense the word (AaoKkeaOat means to aie se
propitiate an offended deity by means of expiatory sacri- ala doKeo- fices or penances. This was the universally received oa.
CHAPTER XI,
The Bib- lical usage of 955
168 THE NATURE OF THE ATONEMENT.
sense of the word and its uniform usage among all per- sons who used the Greek language ages before the trans- lators of the Septuagint used it as the proper Greek equivalent of the Hebrew 753; and it continued to be its sense without shadow of change down to the time when the inspired apostles used it to express the precise effect of Christ's work as it respects God. This fact is acknowledged by Young, although it is radically subver- sive alike of the Governmental Atonement Theory and of his own. ‘Thus Christ is made ‘a faithful high priest, in things pertaining to God, to make reconciliation for (‘AacxecOa) the sins of the people” (Heb. ii. 17). In 1 John 11. 2, and iv. 10, the Lord Jesus is said to be the ‘“tNacmos for our sins’”’—a word used by the Seventy to translate nips, expration. And in Rom. iu. 25, he is declared to be an “(Aaornproy, through faith in his blood” —that is, a propitiation by means of an expiatory sacri- fice, covering the sins of his people with his blood.
3. The Hebrew word 53. is the principal one used by the Holy Spirit to express the precise effect designed and accomplished by the sacrifices, (@) in respect to sin as a covering, and hence (b) in respect to God as a means of reconciliation. The root-meaning of the word is to cover, overlay, and this sense is carried with it through its entire usage. The Holy of Holies in the temple was God’s immediate presence-chamber ; and the mercy-seat covering the Ark of the Covenant, was God’s throne. In this ark, as the foundation on which his throne rests, were placed thé two stone tables of the law, on which were engraven those commandments sum- marily embodying the principles of perfect righteousness ; constituting in this position God’s terrible testimony against all sin and all sinners. The ark was covered — with a slab of pure gold, called the mp3 or covering ; rendered in the Greek, ‘Aaocrypiov; in the Latin, propi-
EFFECTS OF CHRIST'S WORK. 169
tiatorvum ; and in’ the English, mercy-seat. Imme- cHaprer