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as fulfilled by the offering of Christ. Taking this fact for granted, therefore, we turn to
the epistle to the Ephesians to see how far the sacrifice of Christ is made an integral part
of the teaching of that epistle.
"In whom we have redemption, through His blood, the forgiveness of sins" (Eph. 1: 7).
Apolutrosis, the word translated "redemption" is found in Heb. 9: 15.
This
redemption is by "blood" and vitally associated with forgiveness, the word translated
"forgiveness" being aphesis. So in Heb. 9: 22 we have the words, "without shedding of
blood is no remission (aphesis)", and in Heb. 10: 18, "Where the remission (aphesis) of
these is, no more offering for sin". Apolutrosis is used once again in Heb. 11: 35, where
it is translated "deliverance" but this passage has no bearing upon the present
investigation.
Returning to Ephesians, we note that "redemption" is spoken of in Eph. 1: 14 and
4: 30 as of a future "day of redemption". In these references we have before us every
occurrence of "redemption" (apolutrosis) and "forgiveness" (aphesis) in these two
epistles.
Let us observe the context of the references in Hebrews a little more closely.
"And for this cause He is the Mediator of the new testament, that by means of death,
for the redemption of the transgressions that were under the first testament, they which
are called might receive the promise of eternal inheritance . . . . . Whereupon neither the
first testament was dedicated without blood . . . . . And almost all things are by the law
purged with blood, and without shedding of blood is no remission" (Heb. 9: 15-22).
"Wherefore the Holy Ghost also is a witness to us; for after that He had said before,
This is the covenant that I will make with them after those days, saith the Lord, I will put
My laws into their hearts, and in the minds will I write them; and their sins and iniquities
will I remember no more. Now where remission of these is, there is no more offering for
sin" (Heb. 10: 15-18).
In these two citations from Hebrews we have every occurrence of apolutrosis and
aphesis, "redemption" and "forgiveness", in that epistle. The association here established
with the new covenant cannot be broken. The redemption is specifically for "the
transgressions that were under the first covenant". The remission is for the sins
associated with these two covenants, and redemption and remission are found in no other
connection in Hebrews. What is there in Heb. 9: 15-22 and 10: 15-18, which can be
said to be in common with the passages which speak of redemption and forgiveness in
Ephesians? The answer must be that there is "nothing at all", save that the Redeemer of
both companies and callings is the same Blessed One, the Saviour of all men and of all
callings, the Lord Jesus Christ.
In Hebrews the Redeemer is given a title, He is "The Mediator of the New Covenant"
(or testament). This is a title foreign to, and entirely unnecessary to Ephesians. The
Ephesian saints were never under the Old Covenant, the Hebrews were; the Ephesian
saints received no blessings from the New Covenant, the Hebrews did. To remove the
New Covenant from Hebrews is to remove the very heart of the epistle. To intrude the
New Covenant into Ephesians would be fatal to its glorious teaching. Who is there that