Difference between revisions of "Satisfaction"

<p> SATISFAC'TION, n. L. satisfactio. See Satisfy. </p> 1. That state of the mind which results from the full gratification of desire repose of mind or contentment with present possession and enjoyment. [[Sensual]] pleasure affords no permanent satisfaction. 2. The act of pleasing or gratifying. <p> The mind having a power to suspend the execution and satisfaction of its desires - </p> 3. [[Repose]] of the mind on the certainty of any thing that state which results from relief from suspense, doubt or uncertainty conviction. <p> What satisfaction can you have? </p> 4. Gratification that which pleases. <p> Exchanging solid quiet to obtain the windy satisfaction of the brain. </p> 5. That which satisfies amends recompense compensation indemnification atonement. [[Satisfaction]] for damages, must be an equivalent but satisfaction in many cases, may consist in concession or apology. 6. [[Payment]] discharge as, to receive a sum in full satisfaction of a debt to enter satisfaction on record.

<p> In general, significes the act of giving complete or perfect pleasure. In the [[Christian]] system it denotes that which Christ did and suffered in order to satisfy divine justice, to secure the honours of the divine government, and thereby make an atonement for the sins of his people. Satisfation is distinguished from merit thus: The satisfaction of Christ consists in his answering the demands of the law on man which were consequent on the breach of it. These were answered by suffering its penalty. The merit of Christ consists in what he did to fulfil what the law demanded, before man sinned, which was obedience. The satisfaction of Christ is to free us from misery, and the [[Merit]] of Christ is to purchase happiness for us. </p> <p> See [[Atonement]] and [[Propitiation]] Also Dr. Owen on the Satisfaction of Christ; Gill's Body of Div. article Satisfacction; Stillingfleet on Satisfaction; Watts's [[Redeemer]] and Sanctifier, p. 28, 32; Hervey's Theron and Aspasio. </p>

Atonement[[Propitiation Expiation]]

<p> (expressed in [[Hebrew]] by '''''מָלֵא''''' , ''To Fill; '''''שָׂבִע''''' , To Satiate;'' and '''''רָוָה''''' , ''To Glut;'' in Greek [according to the A.V.] by less distinctive terms, '''''Χορτάζω''''' , to fodder; once [&nbsp;Colossians 2:23] '''''Πλησμονή''''' '', Satiety'' ) '','' in general, signifies the act of giving complete or perfect pleasure. In the Christian system it denotes that which Christ did and suffered in order to satisfy divine justice, to secure the honors of the divine government, and thereby make an atonement for the sins of his people (Heb, '''''כפר''''' , to atone for) ''.'' This use of the word [[Satisfaction]] is taken from the sense of the word in the Roman law, viz. contenting an aggrieved person by some consideration consistent with a remission of the debt or offence for which the satisfaction is offered. The death of Christ as an expiatory sacrifice was the satisfaction for the sins of the world (&nbsp;1 John 2:2; &nbsp;Romans 5:11). Satisfaction is, in fact, propitiation and atonement. Christ's satisfaction is vicarious and expiatory, being made for us and instead of us or our act, we having ourselves no power of offering satisfaction to the offended majesty of heaven. Satisfaction is distinguished from merit thus: The satisfaction of Christ consists in his answering the demands of the law on man, which were consequent on the breach of it. These were answered by suffering its penalty. The merit of Christ consists in what he did to fulfill what the law demanded before man sinned, which was obedience. The satisfaction of Christ is to free us from misery, and the merit of Christ is to procure happiness for us. See Owen, ''On The Satisfaction Of Christ;'' Gill, ''Body Of'' ''Div.'' s.v.; Stillingfleet, On Satisfaction; Watts, Redeemer and Sanctifier, p. 28, 32; Hervey, Theron and Aspasio. (See Atonement); (See Propitiation). </p>

<p> ''''' sat ''''' - ''''' is ''''' - ''''' fak´shun ''''' : Occurs twice in the King James Version (&nbsp; Numbers 35:31 , &nbsp;Numbers 35:32 ) as a rendering of the Hebrew <i> ''''' kōpher ''''' </i> (the Revised Version (British and American) "ransom"). It means a price paid as compensation for a life, and the passage cited is a prohibition against accepting such, in case of murder, or for the return of the manslayer. Such compensation was permitted in ancient justice among many peoples. Compare ποινή , <i> ''''' poinḗ ''''' </i> , which Liddell and Scott define as "properly quit-money for blood spilt, the fine paid by the slayer to the kinsman of the slain, as a <i> ransom </i> from all consequences." The same custom prevailed among Teutonic peoples, as seen in the German <i> Wergeld </i> and Old English <i> wergild </i> . The Hebrew lairs of the Old [[Testament]] permit it only in the case of a man or woman gored to death by an ox (&nbsp;Exodus 21:30-32 ). </p>