Kent Bailey
The New Testament epistle of Hebrews builds a spiritual bridge from the Old Testament sacrificial system of animal sacrifices to the New Covenant and the sacrificial blood of Christ (Heb. 9:7, 12). Throughout the Bible the shedding of blood was and is representative of death. Because the just penalty of human sin against God is death (Rom. 6:23), the temporary sacrifice of animal blood prefigured the sacrifice of the blood of the only begotten Son of God to pay the ultimate sin sacrifice that serves as the basis for God to offer that of the remission of sins to all accountable individuals (Heb. 10:1-10). Without the blood of Christ there can be no salvation from the contamination of sin.
Some individuals falsely affirm that the blood of Christ was shed only to demonstrate the love of God for sinners and not to satisfy any demand of violated justice. This view is fatally flawed in that while God does demonstrate his love for sinners through the death of His son, He also has a standard of justice that has been violated. Those who falsely affirm this doctrine fail to completely understand the concept of vicarious suffering and that the death of Christ was and is substitutionary on the behalf of sinners (Rom. 3:23-26). That because such is the case, the suffering, shedding of blood, and death of Christ does not mean that all sinners will be unconditionally saved. Such means that because Christ has tasted death for all of humanity (Heb. 2:9), all of accountable humanity can be saved by responding to Christ in conditional obedience (Heb. 5:8-9). There is therefore power in the blood of Christ.
In the blood of Christ there is reconciling power. The term translated reconcile (apokatallassw) is properly defined as to reconcile completely. Such means to change completely from one condition to another so as to remove all enmity and leave no impediment to that of unity and peace. Paul uses such an expression regarding the salvation of both Jew and Gentile within the New Testament church (Eph. 2:12-16; Eph. 1:22-23; Eph. 5:23; Rom. 5:10).
In the blood of Christ there is redeeming power. The term redeem is translated from the term agorazo which means to “buy out.” It was used in New Testament times with reference to the purchase of a slave with a view to that of freedom. Such is used with reference to Christ and the shedding of his blood to buy out sinners with reference to the freedom that is offered in the fellowship of Christ and the New Testament church (Titus 2:11-14).
In the blood of Christ there is remitting power. A careful study of the completion of the earthly ministry of Christ finds culmination in his suffering, shedding of his blood, death, burial, resurrection, and ascension. As the result of such he established his church, the promised kingdom, and initiated the scheme of Redemption offering the remission of sins to accountable individuals who would obey the conditions of pardon. It is this saved body of individuals who comprise this ekklesia, the called out body of Christ (Acts 2:22-47). The term remission (afesis) is properly defined as “a dismissal or release.” with reference to sin obedience to the gospel brings a dismissal or release from the guilt of sin (Acts 2:22-38; Rom. 6:3-4).
In the blood of Christ there is cleansing power. The Old Testament prophet spoke with clarity of a coming day when God would provide a means of cleansing from sin to the house of David (Zech. 13:1) Such is accomplished in the aspect of forgiveness of past alien sins (Acts 2:38; Rom. 6:3-4) as well as in forgiveness of covenant sins committed by children of God (1 John 1:6-10).
In the blood of Christ there is sanctifying power. To sanctify (agiazw) is properly defined as being separated. In the New Testament such speaks with reference to being separated or set apart unto God. Through obedience to the gospel of Christ his precious blood separates individuals from the world, the unsaved mass of humanity, to fellowship with God (Heb. 9:13-14; 13:12).
In the blood of Christ there is justifying power. The act of justification (dikaios) means to pronounce righteous, or to acquit. Such is legal language. In the court of God’s justice those saved by the blood of Christ have been pronounced righteous or acquitted through the saving power of the blood of the Son of God (Rom. 3:24-25).
In the blood of Christ there is purchasing power. By the term purchase (peripoiew) is defined as “buying or getting for one’s self.” The New Testament church, the totality of all saved individuals (Acts 2:47) was purchased by the blood of Christ for himself. While the church does not accomplish the aspect of saving individuals, the church constitutes all of those who have been saved by the blood of Christ.
Because of what the blood of Christ accomplishes for us in that such was given in order that one may be brought into a saved relationship in Christ we thus see how the blood of Christ is our propitiation (ilasmos), the appeasement, mercy, or expiation for our sins and not our sins only, but also for the entire world (1 John 2:2). Because of the greatness of such may the alien sinner see his need to obey the saving gospel of Christ, the faithful child of God to continually walk in the light and those who are unfaithful to repent and be restored.
