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result of confusing things that differ. Atonement never was made under the law. By the
offerings sins were COVERED, but how infinitely greater is the redemption of Christ!
He does not cover our sins, He PUTS THEM AWAY. The word used by the Lord with
reference to His future blessing upon Israel and the world is not so much kaphar or
kopher, translated mainly by "redeem," "redemption" and "redeemer."
So in Ephesians "we have redemption through His blood." What that deliverance
includes will be more fully seen when we examine the closing verses of chapter 1: and
the teaching of chapter 2:
Heb. 2: 14, 15 shows the necessary link between the persons to be redeemed and the
Person of the Redeemer; that is established in the common possession of flesh and blood.
"Since then the children have been partakers in blood and flesh, He also, in like
manner, partook of them . . . . . and might deliver those who by fear of death were
through all their life held in bondage."
The blood of Christ is mentioned in three connections in the prison epistles. Eph. 1: 7,
"redemption," Eph. 2: 13, "made nigh," and Col. 1: 20, "peace." It is our joy to know
that the redemption which we have in Christ has fully settled the whole question of sin,
death, inheritance and resurrection glory. It is to His praise that we realize in some
measure the price He paid, "His blood."
The question of the forgiveness of our sins we will consider in the next paper.
#15.
The Blessings of the Son (Eph. 1: 7-12).
The Forgiveness of Trespasses.
pp. 113 - 116
The first blessing given under this heading--Redemption through His blood--is
particularized by the words, "the forgiveness of trespasses."
What a gracious word this is. What a relief to the sin-burdened mind to realize the
forgiveness of sins as a present personal fact. There may be many precious results of the
redemption of Christ, but the entry into them would be hindered, and their enjoyment
rendered impossible, unless the barrier and guilt of our sins had been removed.
Moreover, it is not the question of sin here.
The depravity and fall of our nature inherited from Adam, and the utter ruin of the
creature, is not so much in view as the personal sins and failures which we know we
have committed. The Apostle Paul uses the word hamartia, "sin" and "sins," over
eighty times; the prison epistles having only three of these occurrences.