No one is refuting any of this, and they should not desire to-
We may not artificially separate redemption as ransom from the guilt of sin from the other categories in which the work of Christ is to be interpreted. These categories are but aspects from which the work of Christ once for all accomplished must be viewed and therefore they may be said to interpermeate one another. This fact as it applies to redemption appears, for example, in Romans 3:24-26. "Being justified freely," Paul says, "by his grace through the redemption which is in Christ Jesus: whom God hath set forth a propitiation through faith in his blood . . . to show forth his righteousness at the present time, in order that he might be just and the justifier of him who is of the faith of Jesus." Here not only are redemption and propitiation collocated but there is a combination of concepts bearing upon the intent and effect of Christ's work, and this shows how closely interrelated these various concepts are.
This passage exemplifies and confirms what other considerations establish, namely, that redemption from the guilt of sin must be construed in juridical terms analogous to those which must be applied to expiation, propitiation, and reconciliation.
Redemption from the power of sin may be called the triumphal aspect of redemption.
In his finished work Christ did something once for all respecting the power of sin and it is in virtue of this victory which he secured that the power of sin is broken in all those who are united to him. It is in this connection that a strand of New Testament teaching needs to be appreciated but which is frequently overlooked.
It is that not only is Christ regarded as having died for the believer but the believer is represented as having died in Christ and as having been raised up with him to newness of life.
This is the result of union with Christ. For by this union Christ is not only united to those who have been given to him but they are united with him. Hence not only did Christ die for them but they died in him and rose with him (cf. Rom. 6:1-10; 2 Cor. 5:14, 15; Eph. 2:1-7; Col. 3:1-4; I Pet. 4:1, 2).
It is this fact of having died with Christ in the efficacy of his death and of having risen with him in the power of his resurrection that insures for all the people of God deliverance from the dominion of sin. It supplies the ground for the exhortations "Even so reckon ye yourselves to be dead indeed to sin but alive to God in Christ Jesus" (Rom. 6:11) and gives force to the apodictic assurance, "Sin shall not have dominion over you" (Rom. 6:14). It is this fact of having died and risen with Christ, viewed as an implication of the death and resurrection of Christ once for all accomplished, that provides the basis of the sanctifying process. And it is constantly pleaded as the urge and incentive to sanctification in the practice of the believer.
We may not artificially separate redemption as ransom from the guilt of sin from the other categories in which the work of Christ is to be interpreted. These categories are but aspects from which the work of Christ once for all accomplished must be viewed and therefore they may be said to interpermeate one another. This fact as it applies to redemption appears, for example, in Romans 3:24-26. "Being justified freely," Paul says, "by his grace through the redemption which is in Christ Jesus: whom God hath set forth a propitiation through faith in his blood . . . to show forth his righteousness at the present time, in order that he might be just and the justifier of him who is of the faith of Jesus." Here not only are redemption and propitiation collocated but there is a combination of concepts bearing upon the intent and effect of Christ's work, and this shows how closely interrelated these various concepts are.
This passage exemplifies and confirms what other considerations establish, namely, that redemption from the guilt of sin must be construed in juridical terms analogous to those which must be applied to expiation, propitiation, and reconciliation.
Redemption from the power of sin may be called the triumphal aspect of redemption.
In his finished work Christ did something once for all respecting the power of sin and it is in virtue of this victory which he secured that the power of sin is broken in all those who are united to him. It is in this connection that a strand of New Testament teaching needs to be appreciated but which is frequently overlooked.
It is that not only is Christ regarded as having died for the believer but the believer is represented as having died in Christ and as having been raised up with him to newness of life.
This is the result of union with Christ. For by this union Christ is not only united to those who have been given to him but they are united with him. Hence not only did Christ die for them but they died in him and rose with him (cf. Rom. 6:1-10; 2 Cor. 5:14, 15; Eph. 2:1-7; Col. 3:1-4; I Pet. 4:1, 2).
It is this fact of having died with Christ in the efficacy of his death and of having risen with him in the power of his resurrection that insures for all the people of God deliverance from the dominion of sin. It supplies the ground for the exhortations "Even so reckon ye yourselves to be dead indeed to sin but alive to God in Christ Jesus" (Rom. 6:11) and gives force to the apodictic assurance, "Sin shall not have dominion over you" (Rom. 6:14). It is this fact of having died and risen with Christ, viewed as an implication of the death and resurrection of Christ once for all accomplished, that provides the basis of the sanctifying process. And it is constantly pleaded as the urge and incentive to sanctification in the practice of the believer.
