1878 45 The sacrifice of Christ was one and indivisible, but the doctrinal (like the practical) application of that sacrifice, as taught us in scripture, is another thing; that is, these are various. Thus, as to His death, "He died for our sins." (1 Cor. 15:3.) But also, "In that he died, he died unto sin once." (Rom. 6:10.)
Again, as to His blood, "He hath washed us from our sins in his own blood." (Rev. 1:5.) But we nowhere read that we are washed from sin in His blood. "Sin is lawlessness;" that is, it is a state or condition, and there is no such thing as being washed from a state or condition. The very state or condition is destroyed by death, and we are dead with Christ, as well as "quickened with him," "raised with him," etc.; though we did not die when He died, etc., for evidently we did not die before we were born. Hence, being dead with Christ, we have passed out of the old condition of sin, and being quickened and raised with Him, are as to our souls, in a new condition, namely, resurrection: we may add that in spirit we are ascended with Him. It is God who has done this. (Eph. 2:4-6.) And though it ever be divine power in the Son, there is a difference between "with" Christ, and what Christ Himself does. (John 5)
The death or blood of Christ has expiated the sins of those who believe in Him; but the obedience unto death of the Son of God — death too to Him, as expressing the divine wrath against both sin and sins — the death of Christ is now to believers complete deliverance, for the law of the Spirit of life* in Christ Jesus has set us free from the law of sin and death. Hence practically, we are exhorted to mortify our members which are upon the earth, whilst as a matter of privilege, there is the "bearing about in the body the dying of Jesus." (2 Cor. 4:10.)
[*This supposes resurrection too. — Ed.]
In fact, sin is neither atoned for,* nor forgiven, nor does sin properly come into question in the Old Testament, though birth in it is recognised in Psalm 51:5. When in Leviticus 1 blood was shed, and atonement (propitiation) made, yet all is a sweet savour; that is, the condemnation side is not what is in view, but acceptance. God has indeed been glorified in the offering of Christ, where by sin He had been dishonoured. It is as a peri hamartias that God condemned sin in the flesh in Christ for us; but a sinful condition in itself is not atoned for, but condemned (katakrino, to adjudge to punishment).
[*This is a questionable statement in my opinion, when one reads 1 John 2:2 in connection with Jehovah's lot in Leviticus 16. The writer mixes up the question of sin as a condition, with which it has nothing to do. Else you exclude "the whole world," which the apostle carefully brings in. God was glorified as to sin in the blood-shedding of Christ; hilasmos or atonement is said of this, not merely "of our sins." — Ed.]
Christ having suffered the condemnation due to sin in the flesh, we are dead to sin (Rom. 6:2), in God's sight, and are called to "reckon ourselves dead to sin." (Rom. 6:11.) Actual death to the believer destroys at a stroke and for ever, sin in the flesh; but till then, "if we say that we have no sin, we deceive ourselves," etc. (1 John 1:8), that is, we are dead to Him, but sin is not dead in us.
God, by visiting upon His own Son His abhorrence of sin (as lawlessness), the penalty due to the sins of His people, and the cost of the redemption of all things (for "he tasted death for everything"), has so vindicated the divine glory, that the death of Christ is our refuge from the condition of sin, and is the atonement (propitiation) for our sins, so that sins are forgiven. The result is, that we are already reconciled to God — brought into a state of harmony with His nature and will. We have "justification of life." The word "atonement" occurs only once in the English New Testament, namely, Romans 5:11, where it should be rendered "reconciliation." It might be better always to use instead of it the word "propitiation," as in 1 John 2:2; Hebrews 2:17. So "to make propitiation for," instead of "to atone for," on what was called the "annual day of atonement," the Lord's lot and the scape-goat formed together one sin-offering. Blood was presented to God, remission of sins was the result to the people, that is, propitiation and substitution. The Lord's lot was the antilutron, or ransom for all. (1 Tim. 2:6.) Such was the value of the blood of Christ; the application to individuals of the efficacy of that blood, represented by the scape-goat, was the lutron, or ransom for many. (Matt. 20:28.) This was, as it were, that part of the former which is made good to believers personally, in the remission of their sins. J. B. P.
[It ought not to be overlooked that Christ's propitiation as set forth in Jehovah's lot or the slain goat, did so deal with sin before God that God could go out in grace to the whole world (1 John 2:2). This was not for their sins as met in Azazel; else all would be pardoned. Yet no one holds that it was for sin in the flesh. And so in John 1:29, Hebrews 9:26; it does not mean a sinful condition, or "the flesh" as in the Pauline teaching, but sin as a whole. The writer, I think, narrows too much the meaning of "sin." So too, Jehovah's lot and the scape-goat from one offering for His people; but is it so for the whole world? Are their sins sent away to a land of forgetfulness? I trow not. — Ed.]