1. The Meaning of Romans 3:25 and the Mystery of Redemption
Romans 3:25 says, “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished.” This short verse contains the core doctrine of Christian redemption (atonement), which has been the subject of debate and contemplation in Christian theology for centuries. The Apostle Paul proclaims that through the death and shedding of blood by Jesus Christ, humanity has been set free from the power of sin and death. Yet it can still be difficult, even for believers, to accept the mystery behind the question: “How can the blood Jesus Christ shed on Calvary two thousand years ago forgive my sins today and purify me?” For those who do not believe in Jesus Christ, this question may be even more perplexing. The “mystery of redemption,” which is not easily measured by human reason, lies precisely here.
Pastor David Jang has long emphasized that the doctrine of Christian redemption is associated with an eternal, transcendent power that can wash away all of humanity’s sins in an instant. On the surface, the teaching that Christ’s death on the cross covered all of humanity’s sins—those committed and those yet to be committed—can appear somewhat irrational. Yet the gospel speaks of “salvation by the grace of God,” and Scripture testifies that this grace operates beyond human intellect and emotion. Paul’s teaching likewise focuses on being justified not by “works of the law” but rather through faith in “the sacrifice and blood of Christ.”
In fact, Paul’s statement in Romans 3:25 that “God, in his patience, overlooked previous sins” might seem to imply that God’s judgment and justice were temporarily withheld. Ultimately, however, God’s righteousness (δικαιοσύνη) and love are simultaneously revealed in the death of Christ. The key point is not that God’s long-suffering contradicts His wrath; rather, a righteous judgment against sin must occur, but Christ voluntarily bore that judgment in place of the sinner. This provides the foundation for the Penal Substitution Theory and, at the same time, demonstrates the vastness of God’s love.
People often do not experience this love merely by understanding it intellectually, but rather through an encounter of the heart that produces genuine transformation. In this sense, the Moral Influence Theory, which explains that “the story of Jesus Christ’s self-sacrificial love deeply moves us and brings about change,” can meaningfully describe the believer’s actual experience. Simultaneously, the oldest form of the theology of redemption in Christian history—commonly called Christus Victor or the Classical Theory of the Atonement—proclaims that the redemptive event is the cosmic-scale victory of Christ, who broke the power of Satan and sin to liberate humanity.
Although these various perspectives on redemption emphasize different focal points, they all direct us to the essence of the gospel—that salvation is obtained through the death and resurrection of Jesus Christ. When Pastor David Jang proclaims the true heart of this gospel, he affirms the unconditional love of God and abundantly teaches the power of Christ’s blood, which destroys sin and sets us free. Moreover, he does not deny the aspect often referred to as “the wrath of God,” but rather addresses it forthrightly, showing from Scripture that God’s wrath and judgment are indeed real. Alongside this, he preaches on how grace prevails over judgment.
Romans 5:9–10 references “the wrath of God,” stating, “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! … For if, while we were God’s enemies, we were reconciled to him through the death of his Son…” This implies that we, as sinners, were in a state of enmity with God. The word “enemies” denotes a hostile relationship seemingly beyond reconciliation. If God had only poured out His wrath, we would have no hope. Yet the key message of Romans 3:25 and 5:9–10 is that Christ’s sacrifice, His shed blood, brings about reconciliation from this state of hostility. It is at this point that “the redemptive work of Christ” turns even God’s wrath into love within Christ, an event of staggering significance.
Pastor David Jang frequently deals with the theme of “salvation from God’s wrath” in his preaching. He underscores the need to avoid the extremes of overemphasizing God’s love to the point of denying His wrath, and of overstating humanity’s sin to the point of saying that only God’s wrath exists. The gospel declares that “the power of sin and death has already been subdued by the blood of Christ,” even while Christ’s sacrifice transforms our hearts (Moral Influence Theory) and actually atones for the penalty of sin (Penal Substitution). Through it all, the breaking of sin’s chains (Christus Victor) must clearly be revealed.
In the Gospels, we find numerous instances of Jesus pronouncing the forgiveness of sins even during His earthly ministry. A representative example is Mark 2, where Jesus says to the paralyzed man lowered through the roof, “Son, your sins are forgiven.” This shocked the religious leaders of the time, who accused Jesus of blasphemy, arguing that “only God can forgive sins.” But Jesus not only healed the man but also demonstrated His authority to forgive sins, thereby revealing who He was. This authority to forgive ultimately finds its fulfillment in the Cross. The death on the cross is the decisive culmination of the forgiveness of sins Jesus continually demonstrated throughout His public ministry, and His subsequent resurrection declared the powerlessness of sin and death.
Paul’s statement that we are “saved from the wrath of God” informs us that sin is no trivial matter. Sin defies God’s holiness and thus provokes His wrath. Nevertheless, the joyful news of the gospel is that His wrath no longer targets us once we are declared righteous through the blood of Christ. This is the essence of redemption and, at the same time, a gift of sheer “grace,” which human merit or effort cannot achieve. Thus, Pastor David Jang often preaches, “God is angry, yet He bears His own wrath for us. Therefore we must give unending thanks.”
Thus, Romans 3:25 can be seen as a concentrated summary of Paul’s theology. Although it is difficult to grasp rationally how the efficacy of Christ’s death and shed blood extends to us, Paul boldly proclaims that we are declared righteous when we accept this truth by faith. The entirety of Scripture supports this proclamation. The sacrificial system in the Old Testament was also grounded in the principle that “without the shedding of blood there is no forgiveness” (Heb 9:22). According to Christian tradition, all sacrificial rites find their ultimate completion in Jesus Christ, who offered Himself as the true sacrifice.
In the end, the answer to the question, “How can an event—Christ’s crucifixion two thousand years ago—cleanse even my past, present, and future sins?” is found by perceiving it as an event that transcends human time and takes place in God’s eternity. When Pastor David Jang preaches on this, he points out that while we are bound by the moments of history, God has worked, is working, and will work eternally, the same yesterday, today, and forever (Heb 13:8). Thus the sacrifice of Christ retains its efficacy for every age and every person. Because this remains an event that we receive “by faith,” all humans can obtain forgiveness of sins solely by grace (Sola Gratia)—a point he reiterates time and again.
2. Three Main Theories of Redemption (Atonement) and Their Theological Implications
Throughout Christian history, various theories have been proposed to address the question, “How does the death of Jesus Christ on the cross accomplish our salvation?” Most commonly, they are categorized into three representative views: First, Christus Victor (also known as the Ransom Theory or Dramatic Theory of Atonement); second, Penal Substitution Theory; and third, Moral Influence Theory. Each of these attempts to explain Christian redemption, emphasizing distinct aspects. Yet no single theory displaces or entirely excludes the others. Many theologians and pastors remark that “when these three perspectives are brought into harmony, the atonement of the cross is more richly and three-dimensionally understood.” Pastor David Jang likewise adopts this integrative viewpoint, stressing the church’s need to proclaim all three dimensions in balance.
1) Christus Victor
Christus Victor is the most classical of the redemption theories. It is sometimes referred to as the Ransom Theory or Dramatic Theory of the Atonement. This idea has been part of the foundational faith confession of the early Church, which is why it is sometimes called the “Classical Theory of Atonement.” Its central premise is that humanity was in bondage to the power of sin and under the dominion of Satan, but Christ paid the ransom with His own life to liberate humanity. In other words, referencing Jesus’s words in Mark 10:45—“the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many”—Christ freed humanity, who had been enslaved, from Satan’s grip by winning the cosmic battle.
This view envisions a grand “spiritual drama” unfolding on a cosmic scale. Humans, having fallen into sin through disobedience to God, became captives to Satan, who holds them as hostages against God. Yet by dying on the cross, Christ “purchased” humanity’s freedom. In this framework, Satan is decisively defeated, and through the resurrection of Christ, the power of sin and death is forever shattered. This is the essence of the Christus Victor view. When Pastor David Jang explains this perspective, he emphasizes that Christ’s death was not a passive event; Christ actively chose to lay down His life to deliver us from Satan’s hand. This act of liberation is “the gracious event that breaks the chains of our sin and brings us from the valley of death and despair into life and hope.”
2) Penal Substitution Theory
The second theory, widely accepted by the Reformers and in orthodox theology, is the Penal Substitution Theory. It focuses on “Jesus Christ bearing the penalty in the sinner’s place.” Other terms include the “Vicarious Penal Theory” or “Satisfaction Theory.” God’s righteous judgment must be carried out upon sin, but if we were to receive that judgment, we would inevitably die. However, Jesus became our substitute, taking the penalty upon Himself on the cross. As a result, we receive satisfaction before God and are thus declared righteous. At its core, this theory seeks to uphold both God’s justice and His love. Though God cannot disregard sin, the penalty He demands is borne by sinless Jesus in our stead. We are thereby justified and saved through faith.
Pastor David Jang values Penal Substitution Theory as an “excellent explanation of the profound mystery of salvation in an objective and juridical framework.” When Jesus exclaimed, “It is finished” (John 19:30), it can be understood as a declaration that the penalty and responsibility for humanity’s sins were fully completed. The debt demanded by the law—namely, the price of sin—was paid in full through Jesus’s sacrifice. Paul’s assertion in Romans that we are “justified by his blood” underscores the truth that the price of our sin is entirely covered by Christ’s sacrifice, allowing sinners to be spared judgment and declared righteous. Historically, this theory has enjoyed robust support within the Church, and many sermons and worship liturgies underscore the message that “Jesus’s cross paid our sin debt.”
3) Moral Influence Theory
The third theory, Moral Influence Theory, was systematically proposed by Peter Abelard in the 12th century and then further developed in various forms throughout modern and contemporary periods. This viewpoint asserts that the event of the cross profoundly influences the human heart. When sinners encounter the story of Jesus Christ—who humbled Himself for their sake and willingly died on the cross—it powerfully moves them, leading them to deep repentance and transformation, ultimately inspiring them to live holy lives set apart from sin. While Penal Substitution Theory may sound somewhat “objective” or “legal” in tone, Moral Influence Theory emphasizes the “subjective experience” of salvation and the “inner transformation” that follows.
There are criticisms against Moral Influence Theory—chief among them, “How does it account for God’s wrath?” Another criticism questions whether “simple emotional impact is enough for human beings to be born again if there is no objective atoning work of the cross.” Conversely, proponents argue that “people truly turn to God not solely because of a legal declaration, but because they are thoroughly overwhelmed by the love of God.” In other words, “the self-sacrificial act of Jesus Christ that we encounter brings about radical contrition and inner renewal.”
Pastor David Jang does not simply endorse any one of these theories as exclusively correct, but rather teaches that “each has a unique role and together they complement one another, revealing the manifold richness of the cross’s redemption.” Jesus Christ’s death was a cosmic event demonstrating victory over Satan (Christus Victor), a perfect substitutionary sacrifice fulfilling the penalty owed for sin (Penal Substitution), and the ultimate display of love that captivates our hearts and transforms our lives (Moral Influence). In fact, many church traditions attest that when believers meditate on all three aspects of Jesus’s atoning work, the meaning of the cross becomes much deeper and more multidimensional.
Church history shows that particular eras have highlighted certain theories of atonement. For instance, the early Church broadly embraced the Christus Victor model, the Reformation era emphasized Penal Substitution, and with the rise of modern individualism and psychology, Moral Influence Theory gained more traction. Reflecting on this history reveals that the Church has never adhered rigidly to a single theory but has instead tried various expressions to remain faithful to the gospel’s core while answering the questions of the era.
Pastor David Jang preaches that when we confess, “I am saved because I believe in Jesus Christ,” it means, on one level, deliverance from the power of Satan, on another level, the comforting knowledge that the penalty of sin has been atoned for, and on another level, a moving experience of the heart upon realizing, “He loves me to such a degree!” This is the testimony that all three theories work hand in hand. In worship—through repeated encounters with praise and the Word—we often experience repentance and decisions for Christ, which closely aligns with the “inner transformation” emphasized by Moral Influence Theory. Meanwhile, the doctrinal understanding that “the penalty has been fully paid by Christ’s blood” (Penal Substitution) grants us peace. The proclaimed gospel likewise provides a cosmic hope of victory, declaring, “Jesus Christ has already triumphed” (Christus Victor).
Hence, even a brief verse like Romans 3:25 contains within it such a wealth of redemptive significance. When Paul describes Christ as “a sacrifice of atonement, through the shedding of his blood—to be received by faith,” we sense that the redemptive work accomplished in Christ is far too multi-faceted to be summed up in a single phrase. The victory won by Christ, the penalty He fully bore in our place, and the holy inspiration that His love works in us converge at one point: “God’s love was completely revealed through the cross, and that love liberates all who believe.”
3. Pastoral Application and the Theology of Redemption in the Ministry of David Jang
The three atonement theories discussed above are by no means confined to abstract theological discourse. They wield direct influence in the practical life of the church, in pastoral ministry and preaching, and in the spiritual lives of believers. Pastors must testify that “the crucifixion of Jesus Christ” is not merely an ancient doctrinal fact but a real and powerful event here and now. In doing so, they need to introduce the different dimensions these theories offer in a balanced manner. Some church members find firm reassurance in Penal Substitution Theory, while others are moved to repentance and commitment upon hearing of Jesus’s sacrificial love. Still others take courage in the truth that Christ has defeated Satan and death, believing that they too can walk a victorious path in life.
Pastor David Jang strongly emphasizes these pastoral applications of redemptive theology. In his sermons and lectures, he refuses to treat the redemptive event as a mere “historical, doctrinal fact of the past.” Rather, he proclaims it as an “event for today,” one that must take deep root in our lives. He aims “to embed the gospel of the cross in each individual’s heart,” a process in which the Moral Influence Theory is evidently at work. He repeatedly declares that Jesus’s love, manifested when He cried out “It is finished” on the cross, can melt hardened, unfeeling sinners’ hearts.
At the same time, Pastor David Jang teaches that the church must firmly uphold Penal Substitution Theory. Without the “forensic meaning” of atonement, one cannot adequately address God’s holiness and justice. Humanity rightly deserves judgment for sin, but Jesus took that judgment in our place. This truth is the pivotal core of the gospel. During sermons, he frequently points out, “God’s unconditional love that forgives us is grounded in Jesus’s own harrowing suffering.” This is not a mere emotional appeal but a proclamation founded on theological grounding and biblical truth.
Additionally, the perspective of Christus Victor also plays a crucial role in guiding believers through spiritual warfare. In real life, believers still battle against sin, resist the devil’s temptations and assaults, and face conflicts with worldly values. Yet the conviction that “Christ has already won, and we share in His victory” instills great confidence and hope in believers. Therefore, Pastor David Jang often proclaims, “Our basis for driving out the darkness, fear, and lies sown by Satan into our lives is precisely the faith in ‘Christ the Victor.’”
In pastoral reality, congregants often voice “I’m sure I’m saved,” yet still struggle under guilt, anxiety, and condemnation in their daily lives. In such circumstances, Pastor David Jang reminds them, “It’s not soap that washes away our sins, but only the blood of Christ.” This underscores the same core that Penal Substitution Theory stresses. At the same time, he urges them to “meditate deeply on the self-sacrificial love of Jesus Christ,” offering practical guidance for the “inner inspiration” described by Moral Influence Theory. Ultimately, he connects this to Christus Victor by affirming that “the chains of sin that bound us have been broken,” thus leading to the liberating conviction that “we are free in Christ.”
Such an integrative understanding of redemption enriches the church’s proclamation of the gospel. Looking back on church history, when a particular theory is overemphasized, believers risk a narrow understanding of the cross. Overemphasizing Penal Substitution Theory alone can create an image of God as a “harsh judge,” while isolating Moral Influence Theory may reduce the cross to mere sentimental inspiration without a clear notion of objective atonement. Exclusively focusing on Christus Victor might emphasize the “spiritual battle” perspective, neglecting the personal forgiveness of sins and the inward transformation. Thus, in his lectures and seminars, Pastor David Jang urges that “these three perspectives must function together, not independently, under the grand home of the gospel of the cross.”
In particular, when instructing students and ministers in pastoral education settings, he cautions that “Moral Influence Theory must not degenerate into shallow emotional appeal sermons.” He advises that if such risks loom, then the church should strongly communicate “the judicial aspect of the cross—that Jesus paid the penalty for our sins” (Penal Substitution). He also stresses that it is essential for congregational life to hear regular preaching on “Christ’s victory,” encouraging believers to live boldly in a world full of fear and uncertainty. A wise blending of these three messages will help believers in different life situations to experience “the atonement of the cross” more deeply—a central pillar of Pastor David Jang’s pastoral philosophy.
When people experiencing pain in their life circumstances come to church, they often carry despair, guilt, wounds, and spiritual oppression. Some come asking the Penal Substitution question: “Can someone as sinful as I be forgiven?” Others encounter the Moral Influence dimension: “I can’t believe there is a God who loves me like this.” Still others question, “If God exists, why does He allow such evil, sickness, and death in the world? Am I fighting a losing battle?” They yearn for the message of Christus Victor. To address such varied spiritual, emotional, and intellectual needs, pastors must comprehensively illuminate all aspects of the cross’s redemption.
Pastor David Jang has introduced and taught this balanced redemptive theology through his writings, sermons, and various educational programs. Even in small-group church gatherings or discipleship training courses, believers are taught “the firm doctrine that we are washed clean by Jesus’s blood,” along with reflection on whether they’ve truly repented in response to “so profound a love.” They are also challenged with the question, “Am I still being swayed by Satan or worldly values? Is Christ the Victor truly the Lord of my life?” These questions ultimately help believers go beyond mere church attendance and to instead experience the power of the gospel in every sphere of their lives.
Above all, when believers gather in church communities to confess sins, share wounds, and experience healing and restoration, they witness firsthand “how the cross tangibly changes our lives.” From the Penal Substitution perspective, the knowledge that we are “no longer condemned” confers deep freedom. From the Moral Influence vantage point, we are moved to tears by “God’s relentless love, even for a sinner like me,” and led to repentance. From the Christus Victor standpoint, those battling issues such as family breakdown, addiction, depression, or spiritual oppression gain practical courage and hope in the proclamation that “the Lord has already overcome Satan’s powers.” And as all these dimensions converge, believers grow toward the full stature of Christ.
In conclusion, the pronouncement in Romans 3:25—“God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith”—is no mere sentence but a fundamental truth that spurs countless questions and answers within the Church and in believers’ lives. It encompasses liberation as Christus Victor, the judicial declaration of Penal Substitution, and the inward transformation of Moral Influence. Pastor David Jang, along with many other ministers, preaches all three dimensions, clarifying God’s holiness and justice while also unveiling His vast love that embraces even sinners, and ultimately proclaiming the victory won by Jesus Christ over the powers of darkness.
In our day, questions still abound: “Why couldn’t God simply forgive our sins? Why the necessity of the cross?” “How does an event from 2,000 years ago have saving power for me today?” The Church must respond not only with time-honored theological discussions and doctrines, but also with the living testimony of communal experience. That is precisely Pastor David Jang’s central message. No matter how thoroughly we grasp doctrine, unless we personally experience and accept the love of the cross, our souls will not find true freedom. Thus, the “reconciliation through Christ’s blood” in Romans 3:25 must be revealed in each believer’s life.
Jesus Christ, “set forth as a sacrifice of atonement,” brought down the wall of hostility and wrath that separated God and humanity, just as Paul describes. This astounding truth is at the heart of the word “gospel.” Through the gospel, we learn that God already prepared His love for us even when we were still sinners. This love does not demand our achievements or merits; it is received by faith, by grace alone (Sola Gratia). And when we recognize it, our hearts melt; a life once ruled by sin is born anew. This is the inner transformation Moral Influence Theory describes, the secure legal status granted by Penal Substitution, and the liberating joy brought by Christus Victor.
Ultimately, the Church is called to proclaim this wonderful gospel, which cannot remain a mere intellectual exercise or theological lecture. Believers must be able to say, “I am free from sin,” “I am no longer condemned,” “God’s love is so immense that my heart has been overwhelmed,” and “Even in the face of Satan’s schemes and the world’s temptations, I can live victoriously in Jesus.” Therefore, like Pastor David Jang, those in pastoral ministry must continue striving to present the gospel as a living, dynamic message. Though the mystery of redemption has been debated throughout the history of the Church, the cross and resurrection of Jesus Christ remain the unshakeable heart of gospel proclamation. As we return to the astounding truth declared in Romans 3:25, the Church can again become a vibrant community of life. And as the power of this gospel is spread throughout the world, countless people will cross over from death to life, offering endless thanks and praise.
Hence, a comprehensive theology of redemption that encompasses these three theories is not merely an idea or an opinion but an actual power that transforms lives, edifies the church community, and restores the broken relationship between God and humankind. Romans 3:25 reminds us of the heart of this matter: “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.” Whether past, present, or future, for all who are saved in Christ Jesus, the enmity and wrath between us and God have been exchanged for reconciliation. This message proclaims the triumphant Christ, the substitute who bore our penalty, and the Lord who inspires our hearts toward holiness. Through deeper meditation on Him, the church and believers fulfill their calling to be the salt and light of the world.