Lk. 21:28: ajrcomevnwn de; touvtwn givnesqai ajnakuvyate k. ejpavrate t. kefala;" uJmw'n, diovti ejggivzei hJ ajpoluvtrwsi" uJmw'n .
Lk. 24:21:
hjlpivzomen o{ti aujtov" ejstin oJ mevllwn lutrou'sqai to;n jIsrahvl
.
In the Epistle to the Ephesians
Redemption
(
ajpoluvtrwsi"
) is presented
(1) as wrought by Christ, Whose blood in relation to the redemption and salvation of men, appears at Eph. 1:7 as that
by means of
which (
dia; tou' ai{mato" aujtou'
) and at 2:13 as that
in
which (
ejn t. ai{m. t. c.
), as in an encompassing life and atmosphere, the believer is ransomed and lives;
(2) as made known by God to Christians in its universal power and as commensurate with the whole of Creation (1:10, 21: cf. Col. 1:20, Phil. 2:9, 10);
(3) in connexion with the gift of the Holy Spirit, whereby believers are sealed (Eph. 1:13, 4:30).
Further:
(4) in Eph. 1:7 the Apostle defines
th;n ajpoluvtrwsin
as
th;n a[fesin tw'n paraptwmavtwn
(Lightfoot on Col. 1:14). The past with its results is that which holds us in bondage. Not unlikely that some false interpretation of redemption as a deliverance from the fetters of physical law caused the Apostle to emphasise its moral nature.
Atonement (Reconciliation).
In earlier Epistles (1 Cor., 2 Cor., Rom.) the words katallavssein and katallagh; are used in connexion with the death of Christ.
The reconciliation is always represented as made to the Father. The reconciler is sometimes the Father Himself (2 Cor. 5:18, 19 ejk tou' qeou' tou' katallavxanto" hJma'" eJautw'/ dia; Cristou'... qeo;" h\n ejn Cristw'/ kovsmon katallavsswn eJautw'/ ), sometimes the Son (Rom. 5:10, 11: cf. Eph. 2:16). (Lightfoot on Col. 1:20.)
In the Colossian and Ephesian Epistles the double compound ajpokatallavssein is used...in place of the usual katallavssein . It may be compared with ajpokatavstasi" , Acts 3:21.The word ajpokatallavssein corresponds to ajphllotriwmevnou" ... implying a restitution to a state from which they had fallen, or which was potentially theirs, or for which they were destined. ( id. ib. )
As in Col. 1:19-22: For it was the good pleasure of the Father that in Him should all the fulness dwell, and through Him to reconcile ( ajpokatallavxai ) all things unto Himself, having made peace ( eijrhnopoihvsa" ) through the blood of His cross; through Himwhether things upon the earth or things in the heavens;and you, though ye were once estranged, and enemies in your mind in (the midst of) your evil works; yet now hath he reconciled ( ajpokathvllaxen : v.l. ajpokathllavghte ) in the body of His flesh through death,so here in Eph. 2:16, the reconciliation of humanity to God by the Cross is expressed in the words kai; ajpokatallavxh/...tw'/ qew'/ dia; tou' staurou' , and Christ, Who thus Himself is our Peace (Eph. 2:14 aujto;" gavr ejstin hJ eijrhvnh hJmw'n ), and, after His victory, proclaimed peace (vs. 17) to all far and near, [is presented as] uniting and reconciling both Jew and Gentile in one body to