{"id":52989,"date":"2025-02-22T10:44:01","date_gmt":"2025-02-22T08:44:01","guid":{"rendered":"https:\/\/kernbeisser.ch\/bloodthirsty-religion\/"},"modified":"2025-03-11T09:37:39","modified_gmt":"2025-03-11T07:37:39","slug":"bloodthirsty-religion","status":"publish","type":"post","link":"https:\/\/kernbeisser.ch\/en\/bloodthirsty-religion\/","title":{"rendered":"Bloodthirsty religion"},"content":{"rendered":"

[vc_row][vc_column width=”1\/1″][vc_column_text text_lead=”yes” uncode_shortcode_id=”130317″]The seventh verse of the first chapter of Ephesians immediately follows on from the previous verse. That is the context. Earlier, Paul spoke about what God did in Christ. This Christ is the beloved of God. We have been “graced in the Beloved”<\/em> (Eph 1:6). The apostle continues when he writes: “In Him we have redemption through His blood”<\/em> (Eph 1:7).[\/vc_column_text][vc_column_text uncode_shortcode_id=”150679″]It may seem strange today that blood is mentioned. Who wants a bloodthirsty religion? If we think this way, we explain that we are looking at the Bible from today’s perspective. However, this is a different perspective than the writer of the letter (the apostle Paul) had. Based on his letters, I can assume that Paul was not bloodthirsty either. Nevertheless, he speaks of blood and of a “redemption”. These are all terms that he and his listeners understood, but which seem strange today. These terms are not at all compatible with an attitude to life in the 21st century AD.<\/em>[\/vc_column_text][vc_column_text uncode_shortcode_id=”166314″]<\/p>\n

The other perspective<\/h3>\n

The Bible as we know it today was completed almost 2000 years ago. It was a different time. The framework conditions were different. Today’s Western world is post-Christian. It may see itself as secular, perhaps even post-secular. This explains why many people look at the Bible with such bewilderment today. We are in a different world to the one that existed back then. What sounded “normal” and understandable to Paul and his listeners is often no longer the case today. That is why the testimonies of 2000 years ago cannot of course bring about understanding. Even a reference to the fact that “God’s spirit should explain this” is correct, but equally strange from today’s perspective.<\/p>\n

The world at that time was religious through and through. Many countries still are today. But not the western world. We have a different understanding and must not simply infer the content of texts from today’s understanding. It does not help at all if you then claim, against your better judgment, that it is all God’s word, therefore “eternally valid” and “should be immediately obvious to every believer today”. This is true for many, but not for all statements.<\/p>\n

Reading the Bible or listening to and reading Paul’s letters has become more difficult. Today, we have to build a bridge between our current understanding and that of the past. Terms that mean little or nothing to us today or that seem strange to us require explanation. If you can put yourself in the mindset of the time, some things become clearer.<\/p>\n

Words like “redemption” or terms like “redemption through his blood” may remain foreign to our ears. You don’t have to be super pious to get over it. You can also show interest in asking yourself why Paul wrote this way and not in another way. He probably had good reasons for this in his time.[\/vc_column_text][vc_column_text uncode_shortcode_id=”158540″]<\/p>\n

Understanding Paul<\/h3>\n

As a Jew, Paul was part of a Jewish tradition. But for him, as a Jew, things changed when he met the risen Jesus on the road to Damascus. Like the other apostles, he witnessed the resurrection. In addition, the apostle received revelations directly from Jesus Christ (Gal 1:11-12).<\/p>\n

So in Paul we find references to his Jewish background, to the Torah and the prophets, as well as references to the Gospels and the time in which Jesus dwelt, lived and preached in Israel, and he also speaks of new revelations. Distinguishing one from the other can be helpful in understanding. Under no circumstances, however, did Paul speak as people do today. His long and convoluted sentences are also notorious. He was a scholar, and indeed he was also a street preacher, but not for us, but for listeners at the time.<\/p>\n

Reading St. Paul can therefore seem challenging. All the more so as Paul is generally not appreciated today. The fact that he spoke of something other than the 12 apostles is unknown, often frowned upon. Everything should remain simple, I have heard time and again. This means that the New Testament must be adapted to today’s ears so that it can be understood. In most cases, this is only achieved by emptying the message, by leveling the statements, by jumping to conclusions about the meaning and classification of the message. As a result, you get a gospel that speaks a little of legal requirements and a little of grace. In this sense, Paul himself already spoke of a different kind of gospel, which is not a truly independent gospel (Gal 1:6-9).<\/p>\n

Is Paul difficult to read? This has proven to be useful in my own observations: Read the texts. Believe what it says without wanting to interpret it straight away. Then try to understand the text in its own context. Unfamiliar words and concepts are then given their own coloring from their own perspective. This leads to an appreciation of what is being said, without short-circuiting interpretations.<\/p>\n

This way of looking at things appears sober and helpful and provides concrete assistance in interpretation.[\/vc_column_text][vc_column_text uncode_shortcode_id=”179809″]<\/p>\n

The two problems to which the Bible formulates answers<\/h3>\n

As humans, we are confronted with two problems. The Bible recognizes these two, which are mentioned in the very first chapters of the Bible:<\/p>\n

    \n
  1. Sin, missing the mark, human imperfection<\/li>\n
  2. Mortality and death.<\/li>\n<\/ol>\n

    These are the two problems that people face. The Bible formulates an answer to these two challenges:<\/p>\n

      \n
    1. The failure to reach the goal is replaced by God’s righteousness (Rom 1:16-17)<\/li>\n
    2. Death is abolished by imperishable life (1Cor 15:22; 2Tim 1:10).<\/li>\n<\/ol>\n

      Almost all other information in the Bible can be traced back to these two problems and their solution. So it is not simply a matter of us getting “to heaven” or being “cast into hell” if we do not believe. Neither can be found in the Bible. However, the things mentioned above can be recognized almost everywhere.<\/p>\n

      If we keep these two problems and their solution in mind, then we have something like a simple denominator to which we can attribute the biblical message. In the elaboration of these things, however, the story mentions things, enacts laws and uses images that depict these problems and their solutions. Words and concepts appear that are less familiar to us today, but which play a major role in biblical development. The “blood”, for example, or the talk of “redemption”, as Paul does here in Ephesians.<\/p>\n

      The solution to the problems is called redemption in the Bible. This is not a pious word, but a word that aims to bring concrete problems to a good end in an equally concrete way.[\/vc_column_text][vc_column_text uncode_shortcode_id=”213015″]<\/p>\n

      Figurative language in a historical context<\/h3>\n

      In the biblical story, problems and their solutions are shown in a historical context. What appears later as a symbol (such as “blood”) first acquired meaning in history. This history includes the stories that were passed on and then ended up in the Bible (for example, the story of Adam and Eve was not written down by them, as far as is known from the Bible), but also the legislation for Israel, the sacrificial ritual and many other things.<\/p>\n

      The biblical story develops on the basis of these original stories. It’s as if you know the problems, even the beginnings of the solution, but then learn about the mechanisms that bring about this solution and salvation. It is all multi-layered and builds up over many centuries.<\/p>\n

      A lot of time has passed between the sacrificial ritual for Israel and the crucifixion of Christ. During this time, these terms and ideas have developed in different ways. Some new things have been unveiled. Some things were predicted and later came true. Concepts became part of everyday religious life that are no longer part of our time.<\/p>\n

      When Paul writes about “blood” or “redemption” in Ephesians, for example, he is drawing on this past and the development of these terms. However, there is something missing from this description. How did it become important? Is it about a magical interpretation of blood or a concrete effect? Or is it something else again?<\/p>\n

      [\/vc_column_text][vc_column_text uncode_shortcode_id=”539824″]<\/p>\n

      Meaning is assigned<\/h3>\n

      The death of any animal is not yet a sacrifice. There were detailed regulations for the sacrifices mentioned in the Bible. Animals had to be flawless. Only then, and only in a certain context, could the killing of an animal become a sacrifice. If you follow the reasons for this, you may end up with the customs of many religions at the time. In the Bible, however, sacrifices are usually justified. If people make sacrifices, not as a thank you but as a religious duty, then this sacrifice is ordered first. This arrangement or institution of the sacrifice is always from God.<\/p>\n

      It is impossible for the blood of any animal to have any effect, unless the effect is figurative and was ordained by God. Then the blood is for the intended purpose and for the person who ordered it. The blood of the sacrificial animals was valid before God. It is about the meaning that God assigns to this blood. Then it works for Him and I can trust this God, i.e. believe. I can then use the image in my imagination to visualize the meaning.<\/p>\n

      The meaning is sometimes also depicted or derived. The sanctuary in the desert, for example, was merely an image of what was in heaven and what was shown to Moses on the mountain (Ex 26:30; Heb 8:5). The significance of the earthly sanctuary was justified by a heavenly sanctuary. This comes into play again when we speak of Christ (Heb 9:24), who does not remain in the image but returns to heaven.<\/p>\n

      The importance of victims is therefore attributed. This also applies to the death and sacrifice of Christ. It’s not because of the cross, because the Romans crucified over 4000 people on some days. The meaning of the cross on which Jesus died is described as God’s choice to solve the known problems. The cross, together with the resurrection, marks the basis for salvation and the core of the gospel as proclaimed by Paul (1 Corinthians 15:1-4).[\/vc_column_text][vc_column_text uncode_shortcode_id=”884304″]<\/p>\n

      Free solution<\/h3>\n

      “In him we have redemption,”<\/em> writes Paul in Ephesians 1:7, referring to Christ Jesus, the Beloved from the previous verse. What we have “in Him” is not “in us”. However, we have it “in Him”, which points to a future fulfillment. Almost identical, as it says a few verses further on:<\/p>\n

      In Him you who believe are also sealed with the Spirit of promise, the Holy One (who is a deposit of our lot until the redemption<\/strong> of the one assigned to us).”<\/em>
      \nEph 1:13-14<\/p>\n

      If something is in Christ, we may not have it literally, but it is better kept. It is untouchable by us and other people. So if we have the free solution in Him<\/strong>, then that is certain. This should encourage us. We are sealed “for the day of redemption”<\/em> mentions the apostle in the same letter (Eph 4:30). Then what we have in the Spirit today (Eph 1:3) will be fulfilled, that is, become visible and tangible. In his letter to the Romans, Paul had already spoken impressively about the “redemption of our body”<\/em> (Romans 8:23). There was explicit mention of an expectation that still lies ahead of us. It is also the expectation of sonship (Rom 8:22-23), the time when the sons of God will be revealed (Rom 8:19).<\/p>\n

      The idea behind these ideas is that we have all the wealth spiritually today and will receive it physically one day. However, this is still in the future. Our wealth today, as believers, is spiritual. There is no guarantee of wealth, fame and health. However, we have been blessed with every spiritual blessing in Christ (Eph. 1:3).[\/vc_column_text][vc_column_text uncode_shortcode_id=”194053″]<\/p>\n

      Through His blood<\/h3>\n

      This redemption, which we have as a promise today, is “through His blood”. Behind this is the idea, built up step by step throughout the Bible, that imperfection can be compensated for through sacrifice. The ransom is a release from bondage by paying a ransom. Paul refers to this idea when he writes to the Corinthians:<\/p>\n

      “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.”<\/strong><\/em>
      \n1Cor 1,30<\/p>\n

      Now here, in Ephesians, redemption is “through His blood”, by which Christ’s blood is meant. This of course refers to the cross and His death. He has shed His blood. In the same letter, the apostle also mentions that we have become “through the blood of Christ” (Eph 2:13), by which in context he means the believers from the nations who have been “reconciled through the cross” with the believers from Israel (Eph 2:16). We will come back to these two groups later in this series of articles on the letter to the Ephesians.<\/p>\n

      At the institution of bread and wine as a commemoration in the community, Jesus said:<\/p>\n

      “For this is My blood<\/strong> of the new covenant, which is shed for many for the remission of sins<\/strong>.“<\/strong><\/em>
      \nMt 26,28<\/p>\n

      Jesus said to Israel. The mention of blood was linked to a new covenant that was promised to Israel as a replacement for the old covenant (Jer 31:31). Here Jesus mentioned that His blood was shed “for the remission of sins”. In Hebrews 9 further interpretations are given. In Ephesians, Paul makes a different connection and writes:<\/p>\n

      “Redemption through His blood,<\/strong> the forgiveness of offenses<\/strong> according to the riches of His grace.”<\/em>
      \nEph 1:7<\/p>\n

      The letter to the Ephesians is a late letter by Paul. In an earlier letter, in Romans, the apostle has already pointed out that blood does not bring about forgiveness, but rather justification (Romans 5:9). The difference in expressions is considerable. In the Old Covenant, Israel had forgiveness of sins (remission of sins) through sin offerings and a sacrifice of atonement. However, these sacrifices had to be repeated. They were not final, but at best temporary. The cleansing of sins is important because it allows us to draw near to God. After the cross and resurrection, the assessment changes. The cleansing of sins was unique and complete (Heb 1:3).<\/p>\n

      Forgiveness became justification, which corresponds to a judicial pronouncement and an annulment of the judgment due to lack of evidence. Justification by blood continues.<\/p>\n

      Now, however, in Ephesians 1:7, Paul does not speak of sins<\/em>, but of offenses<\/em> that are forgiven. Another word again. Forgiveness<\/em> today is of offenses<\/em>. The keyword concordance to the Concordant New Testament describes the Greek word as “a sin by which the heart is wounded”. If we are “us”, are human, are imperfect, it is not just about “sins”, but also about what that means. The law of Moses even increased these offenses (Rom 5:20). It is an injury caused by sin that makes it an offense. We offend God. It’s like another aspect. Christ was given up for our offenses (Rom 4:25). Now we have been justified from sin<\/strong> and the offenses have been forgiven<\/strong>.<\/p>\n

      “Neither is – as through the sinning of the one – the gift; for judgment led from the one (from Adam) into condemnation, the gift of grace, but from many offenses into judgment (through Christ). For if, through the offense of the one, death now reigns through the one, how much more will those who receive the surplus of grace and the gift of righteousness reign in life through the One, Jesus Christ!<\/em><\/p>\n

      Therefore, just as condemnation came to all men through the one offense, so also justification of life comes to all men through the one judgment.”<\/em>
      \nRom 5:16-18<\/p>\n

      People like to talk about sins repeatedly. The aspect of insult often remains unnoticed. It’s amazing how often the word offense is used. In Ephesians, Paul speaks of the forgiveness of offenses, of this aspect of wounding. The problem of sin has definitely been solved, but what about the perceived offenses? They are awarded.[\/vc_column_text][vc_column_text uncode_shortcode_id=”168748″]<\/p>\n

      According to the riches of His grace<\/h3>\n

      These offenses are forgiven “according to the riches of His grace”. Wealth, namely abundance, as previously stated in the letter to the Romans (Romans 5). The forgiveness of offenses corresponds to the riches of His grace, because it represents the undeserved favor of God. This is good news, a gospel, a proclamation that speaks of God’s devotion in Christ. The effect is the forgiveness of offenses.<\/p>\n

      This article outlines part of a development. Words and extended concepts are used to visualize God’s attitude towards us. It is a figurative use of concrete words. The use of these words was in history. It’s not just about figurative language, as if there were no basis for it. It is the other way around: the blood of Christ is real, but it stands metaphorically for a number of things that were understood in the context of the time. In this article, we have looked at this use and its meaning. It’s like a trip back in time. However, the impact of the statements extends into our time and into our lives. Paul’s figurative language speaks of God’s devotion in Christ Jesus. It is explained in flowery language, some parts of which may seem unfamiliar or even uncomfortable.<\/p>\n

      Paul is not talking about a bloodthirsty religion. He is concerned with what happened, and he uses words like “blood” or “forgiveness” according to development and knowledge to emphasize God’s grace to you and me.[\/vc_column_text][vc_empty_space empty_h=”3″][\/vc_column][\/vc_row]<\/p>\n<\/div>

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      Eph 1:7
      \nIn Him we have redemption through His blood<\/p>\n","protected":false},"author":5,"featured_media":52974,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[606,565],"tags":[841,567,599],"class_list":["post-52989","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bible-books","category-biblical-terms","tag-bible","tag-new-testament","tag-pauline-epistles"],"yoast_head":"\nBloodthirsty religion • Kernbeisser<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kernbeisser.ch\/en\/bloodthirsty-religion\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bloodthirsty religion • Kernbeisser\" \/>\n<meta property=\"og:description\" content=\"Eph 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