Ransom and Redemption
Christ came to ransom some, to save others, to redeem others. He ransomed those who were strangers and made them his own. And he set his own apart, those whom he gave as a pledge according to his plan. It was not only when he appeared that he voluntarily laid down his life, but he voluntarily laid down his life from the very day the world came into being. Then he came first in order to take it, since it had been given as a pledge. It fell into the hands of robbers and was taken captive, but he saved it. He redeemed the good people in the world as well as the evil. (Gospel of Philip)
, 24 and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom [paid] by Christ Jesus.
The word for "redemption" is the Greek apolutroseos, from the verb apolutroo, which signifies to redeem by paying the full (apo) ransom (lutron) price. It has the idea of a release from captivity through the purchase of freedom.
This has been obtained by the sacrifice of Christ in which he has dissolve or nullified the law of condemnation for himself and those who believe and obey him (BASF, clause 8).
Thus, the redemption from sin's flesh seen accomplished in the Lord, is also available to his people. Christ is the author of salvation (Jn. 3:16).
Three Greek words rendered "redeemed" are used in relation to the principle of redemption
(1) — To buy in the slave market. See ICor. 6:20; 7:23; 2Pet. 2:1. Christ has entered the market of humanity, coming under the dominion of death himself (Rom. 6:9) through the nature he bore identically with us, that he might purchase from the dominion of sin (Rom. 6:14) those upon whom he places his Name.
(2)— to buy out of (Gr, ek) the slave market. See Gal. 3:13; 4:5. This has the idea of the freedom extended after being released from the former master. In this sense, Christ has acted as a deliverer by "bringing many sons to glory" (Heb. 2:10), taking them out of the sphere of flesh to "deliver them who through fear of death were all their lifetime subject to bondage" (v. 15).
(3) — to set free by paying a price. See Tit. 2:14; IPet. 1:18. This includes the principle of payment involved in the transaction. The means of redemption is emphasized, it being accomplished through the death of Christ "with the precious blood" (IPet. 1:19) that speaks of the sacrificial process undertaken by the Lord. Thus, the process of redemption is demonstrated: In order to perform the will
of Yahweh, that mankind be redeemed from the dominion of death into which they had fallen through transgression, it was necessary that Jesus enter into the "market place" (agorazo) which he did by being of the same nature as those he came to save (Heb. 2:14). Whilst in that arena, he paid the price necessary (lutroo) by freely giving of his "precious blood" (IPet 1:9) for himself (Heb. 13:20) and for those purchased (Lk. 22:20). By that means, as our great high priest (Heb. 4:14) he has led us out (ekkagorazo) of the market place of hopeless humanity, to bring us into full harmony with Yahweh (Heb. 6:20).
translated "ransom" are also different in the Greek. In Mark the word is lutron, and signifies "a means of loosing", from luo, to loose (see Gal. 1:4; John 10:17-18), but in Timothy it is antilutron, and signifies "the price paid" — lutron, "equivalent to" — anti, what is necessary. So the use of the word antilutron indicated that the price necessary to free all had been paid.
Under the law, ransom was the price paid for redemption, as, for example, the freeing of a slave (see Exod. 30:11-16, and compare with IPet. 1:7). The Scriptures set forward the hope of redemption (Job 19:25), the problem and price of redemption (Psa. 49:7-9), the result of redemption (Hos. 13:14; Isa. 35:10), the fact of redemption (ICor. 6:20; 7:23).
The Representative Nature of Christ's Offering
20 The soul that is sinning—it itself will die. A son himself will bear nothing because of the error of the father, and a father himself will bear nothing because of the error of the son. Upon his own self the very righteousness of the righteous one will come to be, and upon his own self the very wickedness of a wicked one will come to be.
Jesus did not die as a substitute offering. Yahweh denied the principle of substitution in Ezek. 18:20, and this is shown in the offering of Christ. If Jesus died as a substitute, there would be no room for forgiveness, for forgiveness is completely out of place in a debt that has been fully paid. But that forgiveness is required, is shown in Rom. 3:25.
25 God set him forth as an offering for propitiation through faith in his blood. This was in order to exhibit his own righteousness, because he was forgiving the sins that occurred in the past while God was exercising forbearance
Christ offered for us, not instead of us (ICor. 15:3; Jn. 10:15,18; Heb. 7:25). His resurrection was as necessary for justification as his death (Rom. 4:25; 8:34; ICor. 15:14-18) which demonstrates that the substitution doctrine is wrong, for did he rise instead of those who will be saved! The offering of Jesus reveals what is necessary for us to obtain life — to renounce the flesh and live unto God.
As he was crucified, so must we be (Gal. 5:24); as he rose to newness of life, so also must we (Rom. 6:4). By this means,
Christ, having obtained redemption for himself and for us (Heb. 9:12; in which he has dissolve or nullified the law of condemnation for himself and those who believe and obey him (BASF, clause 8). Thus, the redemption from sin's flesh seen accomplished in the Lord, is also available to his people. Christ is the author of salvation (Jn. 3:16).
Three Greek words rendered "redeemed" are used in relation to the principle of redemption
(1) — To buy in the slave market. See ICor. 6:20; 7:23; 2Pet. 2:1. Christ has entered the market of humanity, coming under the dominion of death himself (Rom. 6:9) through the nature he bore identically with us, that he might purchase from the dominion of sin (Rom. 6:14) those upon whom he places his Name.
(2)— to buy out of (Gr, ek) the slave market. See Gal. 3:13; 4:5. This has the idea of the freedom extended after being released from the former master. In this sense, Christ has acted as a deliverer by "bringing many sons to glory" (Heb. 2:10), taking them out of the sphere of flesh to "deliver them who through fear of death were all their lifetime subject to bondage" (v. 15).
(3) — to set free by paying a price. See Tit. 2:14; IPet. 1:18. This includes the principle of payment involved in the transaction. The means of redemption is emphasized, it being accomplished through the death of Christ "with the precious blood" (IPet. 1:19) that speaks of the sacrificial process undertaken by the Lord. Thus, the process of redemption is demonstrated: In order to perform the will
of Yahweh, that mankind be redeemed from the dominion of death into which they had fallen through transgression, it was necessary that Jesus enter into the "market place" (agorazo) which he did by being of the same nature as those he came to save (Heb. 2:14). Whilst in that arena, he paid the price necessary (lutroo) by freely giving of his "precious blood" (IPet 1:9) for himself (Heb. 13:20) and for those purchased (Lk. 22:20). By that means, as our great high priest (Heb. 4:14) he has led us out (ekkagorazo) of the market place of hopeless humanity, to bring us into full harmony with Yahweh (Heb. 6:20).
translated "ransom" are also different in the Greek. In Mark the word is lutron, and signifies "a means of loosing", from luo, to loose (see Gal. 1:4; John 10:17-18), but in Timothy it is antilutron, and signifies "the price paid" — lutron, "equivalent to" — anti, what is necessary. So the use of the word antilutron indicated that the price necessary to free all had been paid.
Under the law, ransom was the price paid for redemption, as, for example, the freeing of a slave (see Exod. 30:11-16, and compare with IPet. 1:7). The Scriptures set forward the hope of redemption (Job 19:25), the problem and price of redemption (Psa. 49:7-9), the result of redemption (Hos. 13:14; Isa. 35:10), the fact of redemption (ICor. 6:20; 7:23).
The Representative Nature of Christ's Offering
20 The soul that is sinning—it itself will die. A son himself will bear nothing because of the error of the father, and a father himself will bear nothing because of the error of the son. Upon his own self the very righteousness of the righteous one will come to be, and upon his own self the very wickedness of a wicked one will come to be.
Jesus did not die as a substitute offering. Yahweh denied the principle of substitution in Ezek. 18:20, and this is shown in the offering of Christ. If Jesus died as a substitute, there would be no room for forgiveness, for forgiveness is completely out of place in a debt that has been fully paid. But that forgiveness is required, is shown in Rom. 3:25.
25 God set him forth as an offering for propitiation through faith in his blood. This was in order to exhibit his own righteousness, because he was forgiving the sins that occurred in the past while God was exercising forbearance
Christ offered for us, not instead of us (ICor. 15:3; Jn. 10:15,18; Heb. 7:25). His resurrection was as necessary for justification as his death (Rom. 4:25; 8:34; ICor. 15:14-18) which demonstrates that the substitution doctrine is wrong, for did he rise instead of those who will be saved! The offering of Jesus reveals what is necessary for us to obtain life — to renounce the flesh and live unto God.
As he was crucified, so must we be (Gal. 5:24); as he rose to newness of life, so also must we (Rom. 6:4). By this means,
Christ, having obtained redemption for himself and for us (Heb. 9:12; in which he has dissolve or nullified the law of condemnation for himself and those who believe and obey him (BASF, clause 8). Thus, the redemption from sin's flesh seen accomplished in the Lord, is also available to his people. Christ is the author of salvation (Jn. 3:16).
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