I had completed two questions but I had answered one part wrong so I need to go back and do it again. I’ve got this all balanced out. I love to absorb like a sponge but I need to control the writing as I can write on and on and on and on and on. So, I realized this at 4 am and I was already in bed so I thought that I must not forget to correct it today, so I could not sleep till 6 am. I woke up and the light of Christ Jesus was all around me. The presence of our holy God. As this song sings on about letting heaven come, I cannot but stop to think is it not heaven for me as I’m studying the Word of God. Heaven here in my very domain. My very heart’s desire. God truly is good all the time. I love Jesus. I love my Father. I love the Holy Spirit. I’m blessed blessed blessed beyond measure. So when John ate the scroll it was sweet and then bitter and it turned his stomach. Still remembering about the drop of blood, propitiation.
Revelation 10:9-11 (ESV)
9So I went to the angel and told him to give me the little scroll. And he said to me, “Take and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey.” 10And I took the little scroll from the hand of the angel and ate it. It was sweet as honey in my mouth, but when I had eaten it my stomach was made bitter. 11And I was told, “You must again prophesy about many peoples and nations and languages and kings.”
And so here in my mind just as I have awoken I can only remind myself not to forget to correct my essay.
O we sing the ‘King Of My Heart’ a lot and Jo has the banner called this and she worships with it. Lydia tells her to go up to the stage with it. It is a triple layer banner. Ouch. The arms must hurt. Six banners at the same time. I could not possibly do it as I’m far too old and not got the passion of the Lord to wave six banners in this very long song. She is so strong at … fifteen. She has been with us for half a decade. Faithfulness. Lydia and I have been together since the beginning and now Jo seems to be following suit.
I guess Jesus is the King of her heart.
You would think it was the most important thing in the world to us. Or is it heaven.
O, will there be our banners up in heaven in the throne room of Jesus as in the sea of glass. O but of course cos I see it there so this is why I chose this ministry to lead. Our sermon is that heaven invades our sanctuary and all of us in our church. In line with our pastor’s vision here. He leads and we follow. One in Christ Jesus.
O Jesus, I love my life.
Think I will not listen to another sermon tonight but just redo my two questions to make sure I answered the questions correctly and not babbled on and on and on in the interaction part.
All I can think is to correct my essay. I love to talk. When I have a spare moment which is hardly ever as I’m far too busy thinking about Jesus. Think a lot of heaven is in my home and in me. All I can think about is Scripture and Jesus. My stomach did churn. O me of unclean lips, like Isaiah. A holy God Christ our LORD is. The Son of the living God. The breath of heaven who came down onto this earth to save us. The free gift of grace.
I love this part of this song, holy is the Lord God and all the earth replies. I think as in the song heaven just bursts out when we are all there together. When I first got my vision of our church it was the throne room of Christ Jesus our LORD. So, I stayed. I knew that I was in the right place. We were all in the throne room with Christ Jesus our LORD who is high and lifted up. It is by grace that we have been saved that none could boast. Jesus is ever sitting in His throne in the front of our church. The vision does not change the fact that we are all worshiping at the throne room of Christ Jesus our LORD. The visions through the years, the pillars. Someone saw golden angels. Lots and lots and lots of them. So, we lay our crowns at the altar.
And the myriads and myriads like in Daniel. I see them all and the long long banner over them lifted not by them but by the Holy Spirit as they worship the King of kings and the LORD of lords.
O when I think of that drop of blood it still brings nausea into my stomach. Lesson learned. Don’t do it unless asked to do so. Secondly, I am ever reminded of the gift of trying. If it works it does and if it does not, do not do it again. Be glad of the chances of making mistakes as well and being right. If we do not take the chance in the prophetic then we will never grow up spiritually in this gifting. Share our mistakes as much as we share our victories. Lay all our talents down so that God has the glory for all good gifts come from God. Remember that we are still human. We make mistakes. Get up and continue walking. How powerful is the blood of the Lamb of God. Unblemished Lamb of God. Leviticus comes to mind. I am still alive. You are amazing God.
When I see Jesus face to face when I am absent from the body and present with Him, my dream that it is just another day in the life of Jesus and me. Then I just want to say that I gave it all up to Him and for Him and in Him, just for Him and that all that I have left is my broken heart made whole by HIM for Him as HIS was broken for us on the cross.
Gee, I wonder what you all are going to do on that day.
I love YOU Jesus. I love You. I love You LORD.
And then of course it is my dear husband who is so patient and kind and loving and gentle.
You know come to think of it, one more sermon or lecture would do me no harm at all right.
Hey, if you read the journals of those before me, it is just like another day in the life of the believer thinking about who God is. And drawing closer to Him. So, we are affected by what we read in our bibles. In our library. If I have a tiny minute to spare, I will get into my Exegetical Guide and share the meaning in the original text. The word ‘propitiation’. Key word in the entire bible text. If we are even more blessed ‘Little Kittel’ will have an array of information about it. Some books in the Exegetical Guide even describes the political, cultural, economic, geographical situation of that era.
hilaskesthai – make propitiation for
Sense: to propitiate – to appease an offended party’s wrath (for some wrongdoing) in order to regain goodwill; normally accomplished by making sacrifice to an offended deity.
híleōs [gracious], hiláskomai [to expiate], hilasmós [expiation], hilastḗrion [mercy seat]
híleōs. A predicate of persons, híleos means “happy,” “friendly,” “gracious.” It is used especially of rulers and deities. In the LXX it is a predicate of God alone, e.g., in phrases for “to forgive,” “to have pity.” The only NT instances are in Heb. 8:12 (quoting Jer. 31:34) and the negative protestation in Mt. 16:22. [F. BÜSCHEL, III, 300–301]
A. Expiation and Forms of Expiation in the OT.
1. kipper in the LXX. Mostly (83 times out of 100) the LXX has exiláskomai for Heb. kipper Other terms (e.g., hagiázō) are used by way of variation or on account of special content.
2. The Meaning of the Root kpr. The etymology of kpr is obscure. Gen. 32:21 favors the basic sense “to cover,” though “to wash away” and “to propitiate” are also possible.
3. kipper and Ransom. In Ex. 21:30 there is reference to the noncultic expiation by which an injury may be made good and the injured party reconciled (cf. Num. 35:31; Ps. 49:8. Ex. 30:12). A relation between this and kipper is rightly perceived.
4. Noncultic kipper. a. In its general use kipper signifies expiation by the substitution of human or animal life (Dt. 32:43; Ex. 32:30), or the averting of threatened destruction by gifts (Prov. 16:14) or, before God, by God’s own action (Jer. 18:23; Ps. 78:38).
b. In one or two passages the word occurs with sacrifice. Thus God is pleased in Gen. 8:20ff., and he abandons his wrath in 2 Sam. 24:25, but there can be no expiation by sacrifice for the serious sins of the sons of Eli in 1 Sam. 3:14.
5. The Cultic Use.
a. In relation to substitutionary expiation or ransom we may refer again to Ex. 30:15–16, as well as to Num. 35:33–34; 35:11ff.
b. Mostly, however, the use occurs in relation to the offerings prescribed by the law and along with such terms as “to free from sin,” “to purge,” and “to sanctify.” While expiation is clearly linked with blood, the usage is fluid. Among the offerings we read in 2 Kgs. 12:16 of guilt offerings, which seem here to be expiatory payments (cf. 1 Sam. 6:3ff.). To these are added the special offerings of Lev. 5 whereby those guilty of certain offenses must confess their fault and bring a specific sacrifice so that the priest may make atonement for them. This expiation is effected by blood on the basis of Lev. 17:11: “The life of the flesh is in the blood; and I have given it for you on the altar to make atonement for your souls; for it is the blood that makes atonement, by reason of the life.”
c. In the sin offering of Lev. 4 the manipulation of blood and burning of fat constitute the climax, with forgiveness as the goal. The same applies in the trespass and guilt offerings of Lev. 7 and Lev. 5 (and cf. the priestly consecration in Ex. 29 and Lev. 8; also Lev. 9; Num. 8:5ff.; Lev. 12; 15:2ff.; Lev. 14). The concepts of purification and consecration may both be seen in the ritual of the Day of Atonement. If this includes burnt offerings, the blood of the sin offering lies at the heart of the expiation as the priest offers for himself, the people, and the sanctuary. The ritual in Ezek. 43:18ff. builds on that of the law but with the distinction that expiation is here the goal of all cultic actions (43:13ff.). The strength of the concept of expiation may be seen from the fact that in Num. 28–29 the sin offering now accompanies all other offerings. It should be noted that expiation and forgiveness are only for nondeliberate transgressions (Lev. 4:2; Num. 15:30). This obviously covers more than cultic offenses but none that are committed willfully and with evil intent. Purification goes hand in hand with expiation.
6. Conclusion. Among the people of God nothing is to be left unexpiated. God himself has provided the means of expiation. Expiation restores the disrupted relation with God except where sinners cut themselves off from the community by willful transgression. Whatever is affected by sin or uncleanness needs expiation, for it cannot stand before the holy God and his threatened judgment. Expiation is made supremely by the blood of offerings. God has ordained that this should be so, and blood is appropriate in view of the life that it contains. Life is threatened if expiation is not made, and preserved if it is. Since life is thus saved by life, the idea of vicariousness is undeniably present in some sense. [H. HERRMANN, III, 301–10]
B. hilasmós and katharmós in the Greek World. katharmós is purification from cultic or moral defects, hilasmós the propitiation of deities, demons, or the departed. While the two are not coincident, they constitute two aspects of the same process. The former is more important, since cleansing is essential to a right relation to deity. katharmoí may take the form of washings or rubbings, but they also include sacrifices (animal or human) in which the stains are transferred to the victim and hence removed. hilasmoí include such cultic acts as prayers, sacrifices, purifications, dances, and games. These are repeated annually, and are for both ritual and moral offenses. They cleanse as well as atone, and while they originally have the aim of appeasing the gods (whose anger is sometimes capricious), the stress in philosophy is on moral conduct and the essential benevolence of deity, so that katharmoí and hilasmoí lose their significance or undergo psychological reinterpretation.
C. Ideas of Expiation in Judaism.
1. The concept of sin is an urgent one in rabbinic theology. Sin is the chief obstacle to a right relation with God, and its removal or expiation is thus essential. This is achieved by the cultus and personal piety. The Day of Atonement, the sacrifices, and cultic objects all have atoning significance. So, too, do penitence, suffering, works of love, study of the law, fasting, martyrdom, and death. The suffering of the righteous can atone for the sins of the people or ward off suffering from others.
2. Jews of the dispersion hold essentially the same views as Palestinian Jews. They pay the temple tax and have an interest in its rituals. They also see the expiatory value of penitence, and Philo speaks of vicarious suffering.
1. From the same root as híleōs come the verbs hílēmi, “to be gracious,” and hiláskomai (or exiláskomai), “to make gracious.” In the latter case humans are the subjects and deities or the deceased the objects (except when the sense is “to bribe”). The passive aorist has the meaning “to be made gracious,” i.e., “to show mercy.” But in the prayer hilásthēti, the deity is active: “Be merciful.”
2. In the LXX hiláskomai is rare; it bears the sense “to be merciful” or “to be or become gracious” (cf. Ex. 32:14; Lam. 3:42; 2 Kgs. 5:18). exiláskomai, however, is common for priestly acts in the purging or expiation of sin (kipper). It can have both the personal sense “to make gracious” and the cultic sense “to purge (the stain of sin or guilt).”
3. Philo makes little use of either term. For him hiláskomai usually means “to placate” (with persons as subject and God or persons as object) or “to atone” (by cultic or moral actions). While stating that good works atone for sin, Philo (on a cultic basis) perceives that it is God who acts in us to effect true purity; he thus gives expiation a personal dimension.
4. In the NT hiláskomai occurs only in Lk. 18:13; Heb. 2:17, exiláskomai not at all. In Lk. 18:13 hilásthēti is a cry to God for mercy. In Heb. 2:17 the task of Jesus as High Priest is to expiate sins before God. The idea is not to make God gracious nor to conquer sins ethically.
5. The interesting thing in the construction and meaning of hiláskomai and exiláskomai is the addition to the sense “to propitiate” (with accusative of the person propitiated) of the sense “to purge” (with accusative of the person or object purged) and “to expiate” (with accusative of the guilt expiated or with perí, apó, etc.). This was a natural development, since that which makes God gracious also purges from sin and expiates its guilt. No less striking, however, is that words that originally denote our human action in relation to God are now used instead for God’s divine action in relation to us and on our behalf.
E. hilasmós. This is the action of propitiation and expiation. In the LXX, which also has exilasmós, it denotes cultic expiation and divine forgiveness. Philo also uses it for purging from sin. The only NT instances are in 1 Jn. 2:2; 4:10. Here it is God’s own gracious action, and hence denotes the removal of guilt (cf. the confession of sin in 1:8, 10, and paráklētos in 2:1). The result in us is confidence in the judgment (4:17) and victory over the sense of sin. Demonstrating love, hilasmós begets love (4:7, 11, 20–21). Because Jesus has come for the removing (hilasmós) of sin, the regenerate cannot sin. When they do so, they are against the truth, and they have to come back again to Jesus as hilasmós. This hilasmós is not linked specifically to Christ’s death but to his total mission (cf. 1:7; 3:16; 5:6). hilasmós is necessary in view of approaching judgment. It is not just a doctrine but a reality by which we live. [F. BÜSCHEL, III, 310–18]
1. hilastḗrion in the LXX.
a. The OT refers to a golden kappōreṯ over the ark (Ex. 25:17ff.). The cherubim are at the ends with their faces toward it (v. 20). God meets Moses there (v. 22; cf. Num. 7:89; Lev. 16:2). The high priest burns incense before it on the Day of Atonement (Lev. 16:13), and then sprinkles blood on and before it.
b. The kappōreṯ is no mere cover, nor is it part of the ark (cf. Ex. 26:34; 30:6). In Ex. 25:17 the LXX first calls it hilastḗrion epíthema (“an atoning handpiece”), then hilastḗrion (“place of expiation”), and once exilasmós (1 Chr. 28:11). The Hebrew term probably derives from the word “to cover,” not “to expiate,” but 1 Chr. 28:11 favors an equation with hilastḗrion, and the exegetical tradition supports this. [J. HERRMANN, III, 318–19] 2. tó hilastḗrion is a neuter noun from the adjective hilastḗrios. It could be an accusative masculine in Rom. 3:25, but there are no other instances of this.
3. The neuter noun is common for kappōreṯ in the LXX (Ex. 25:16ff.; 31:7; Lev. 16:2ff.; Num. 7:89). The sense is that of agent rather than place of expiation: “that which makes expiation.” The altar of burnt offering is tó hilastḗrion in Ezek. 43:14 (probably because of the sprinkled blood). Technically, however, the term denotes the kappōreṯ though outside the LXX and related works the sense is the more general one of “oblation.”
4. Rom. 3:25.
a. Whether Paul has the kappōreṯ in view in Rom. 3:25 is not wholly certain, but he undoubtedly means “that which expiates sin” and thus reveals God’s righteousness and brings redemption. God himself is the subject of the action, so that divine expiation rather than human propitiation is the point. “By faith” is to be taken with hilastḗrion. The object of faith is Jesus crucified and risen, who is thus our hilastḗrion as we believe in him, and the theme of the word of reconciliation (cf. the “put forward,” which seems to refer to apostolic preaching rather than divine selection). “In his blood” clearly relates to hilastḗrion rather than to faith. It is as the one who died for believers that Jesus is their hilastḗrion. The revelation of divine righteousness in Jesus as hilastḗrion is linked with the passing over of former sins, in which the kappōreṯ plays an important role. The point, then, seems to be that Jesus is a higher kappōreṯ which works through faith, not external observance, which is sprinkled with Jesus’ own blood, not that of animals, and which is open to view, not hidden in the holy of holies. In this way Paul personalizes and spiritualizes the concept of the kappōreṯ as elsewhere he does that of cultic service or of circumcision (Rom. 12:1; Col. 2:11). If he has the actual kappōreṯ in view, he reorients it to Jesus as the one in whom true and full expiation has been made.
b. The hilastḗrion does not make God gracious, for God’s grace is its presupposition. Those who are under God’s wrath are also under his patience (Rom. 2:4). The hilastḗrion reveals this. Yet this revelation comes only with God’s vicarious action. What is revealed is not just patience but the holiness of God which punishes sin (v. 26) and yet in so doing separates sin and sinner and thus brings the sinner to faith and repentance. Required to accomplish this is one who both reveals God to us and at the same time represents us to God by vicariously bearing the divine judgment and thus bringing us to the self-judgment of faith. Without this vicarious work the revelation could not bring true redemption. It is in the unity of divine revelation and human representation that Jesus is by faith an expiation in his blood, and thereby brings redemption.
5. Heb. 9:5 simply follows LXX usage when it speaks about the hilastḗrion in connection with the ark. [F. BÜSCHEL, III, 319–23]
Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (pp. 362–366). Grand Rapids, MI: W.B. Eerdmans.
11 For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.
The Holy Bible: English Standard Version. (2016). (Le 17:11). Wheaton: Standard Bible Society.
For in the end we are all just still human beings living in the world but we can make choices. For God or for this world. I have ever thought about the things of God. I suppose you could say that those who only thought about God imparted this gift and I just got raised, just for God. They say you have to get back to the days of your first love.
Who is your first love?
The LORD is mine. HE is mine own or rather the correct term is, I be HIS own. David sought after the heart of the LORD. Abraham left to a place he did not know nor see but followed God, all the way and it was reckoned to him as righteousness. God spoke and it became, instantaneously. Jacob would not let go but begged for a blessing and he got a new name and a nation. Paul fought the good fight of faith as he was not accepted in the beginning and became a for-runner of the gospel to the Gentiles. John was called Jesus’ beloved as he listened attentively to every word that Jesus spoke. He even lay his head on Jesus’ chest and Jesus allowed him to. His gospel is separate as it’s Spirit. Daniel put all his faith and trust in the LORD and no fire could kill him. Elijah lay on the dead child and he began to breathe again and live. Noah built an ark when there was no rain, you know the rest of the stories.
O so I spend all my time in my prayer closet. Alone with the LORD.
Actually to be honest, my Father is my first love. Then HIS beloved Son and then the Holy Spirit. In This order.
Then my beloved husband.
And in all of this, it is all for the gospel of our LORD who is the Christ. Actually, to be honest, at the cross there were people around but no one really went up to Jesus and held HIS hand nor touch HIS face and kiss it nor clung to HIM. They were all afraid. So, I did and do.