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"Having therefore, brethren, boldness respecting the eisodos, the entrance into, the
holiest by the blood of Jesus . . . . . let us draw near."
The same order may be observed in the epistle to the Ephesians, chapter 1:, exodos;
chapter 2:, eisodos.
REDEMPTION.--"In Whom we have redemption through His blood, the forgiveness
of sins" (1: 7).
The word "forgiveness" (aphesis) is translated in Luke 4: 18 "deliverance" and
"to set at liberty". There is another word which should be reserved for the idea of
"forgiveness", which is used in Eph. 4: 32. Redemption leads out, it sets at liberty,
it delivers.
ATONEMENT.--"Ye who sometime were far off are made nigh by the blood of
Christ" (2: 13).
Here we have the complement to redemption. That leads us out, this leads us in.
Following redemption the Spirit seals with a view to the purchased inheritance.
Following atonement the Spirit gives access and builds us up into a holy temple. It is not
only helpful in a general sense, but it is also a scriptural principle, that in the mouth of
two or three witnesses every word shall be established. We will therefore give the
testimony of Peter as well as of Paul.
REDEMPTION.--Ye were not redeemed with corruptible things, as silver and gold,
from (ek) your vain conversation . . . . . but with the precious blood of Christ, as of a
lamb without blemish and without spot" (I Pet. 1: 18, 19).
ATONEMENT.--"Christ also hath once suffered for sins, the just for the unjust, that
He might bring us (pros) to God" (I Pet. 3: 18).
Here we have once again redemption from and atonement to. The word "to bring" in
I Pet. 3: 18 (prosagoge) is translated "access" in Eph. 2: 18. The same order and effect
is observed in Titus 2: 14:--
"Who gave Himself for us, that He might redeem us FROM (apo) all iniquity, and
purify unto Himself a peculiar people, zealous of good works."
John's Gospel opens with the Lamb of God that taketh away the sin of the world, and
his Epistle opens with the cleansing power of the blood for all who have fellowship and
the propitiation for their sins. The Gospel is in order that sinners may believe. The
Epistle is in order that saints may know: redemption and atonement once again.
Reconciliation does not arise out of redemption, but out of atonement. Moreover (in
spite of the usual indiscriminate use of the term) atonement is not for unsaved sinners.
None but the redeemed could have an interest in the atonement. Israel had first to be
delivered from the thraldom of Egypt before they could learn of the way into the holiest.