What is the Purpose of Redemption?

It is new but it is a restoration...

because God does not react to the evil realm
by going off to make something else..

His creation -
He spoke His Word and created a gorgeous reality
.... was already perfect

further the cubic measurements of our land
described in rev are also in enoch
when he saw the other reality
 
i read enoch... so, not just what
augustine approved for the catholic canon.
enoch has much information.
like anything people wrote down though
always comparing to scripture
 
Arial said:
Why are you debating your opinions on Calvinism here?
Click to expand...
My thoughts exactly-we should be Christ Jesus focused.

1Co 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
1Co 15:2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
1Co 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
1Co 15:4 And that he was buried, and that he rose again the third day according to the scriptures:
1Co 15:5 And that he was seen of Cephas, then of the twelve:
1Co 15:6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
1Co 15:7 After that, he was seen of James; then of all the apostles.
1Co 15:8 And last of all he was seen of me also, as of one born out of due time.
1Co 15:9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
1Co 15:10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
1Co 15:11 Therefore whether it were I or they, so we preach, and so ye believed.

J.
 
RANSOM/REDEEM

OLD TESTAMENT
There are primarily two Hebrew legal terms which convey this concept.
Ga'al (BDB 145 I, KB 169 I), which basically means "to free by means of a price paid." A form of the term go'el adds to the concept a personal intermediary, usually a family member (i.e., kinsman redeemer; see SPECIAL TOPIC: KINSMAN REDEEMER). This cultural aspect of the right to buy back objects, animals, land (cf. Leviticus 25,27), or relatives (cf. Ruth 4:14; Isa. 29:22) is transferred theologically to YHWH's deliverance of Israel from Egypt (cf. Exod. 6:6; 15:13; Ps. 74:2; 77:15; Jer. 31:11). He becomes "the Redeemer" (cf. Job 19:25; Ps. 19:14; 78:35; Prov. 23:11; Isa. 41:14; 43:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 60:16; 63:16; Jer. 50:34).

Padah (BDB 804, KB 911), which basically means "to deliver" or "to rescue."
the redemption of the firstborn (Exod. 13:13-15 and Num. 18:15-17)
physical redemption is contrasted with spiritual redemption (Ps. 49:7,8,15)
YHWH will redeem Israel from their sin and rebellion (Ps. 130:7-8)
The theological concept involves several related items.
There is a need, a bondage, a forfeiting, an imprisonment.
physical
social
spiritual (cf. Ps. 130:8)
A price must be paid for freedom, release, and restoration.
of the nation of Israel (cf. Deut. 7:8)
of the individual (cf. Job 19:25-27; 33:28; Isaiah 53)
Someone must act as intermediary and benefactor. In ga'al this one is usually a family member or near kin (i.e., go'el, BDB 145).
YHWH often describes Himself in familial terms.
Father
Husband
Near Kin Redeemer/Avenger. Redemption was secured through YHWH's personal agency; a price was paid, and redemption was achieved!

NEW TESTAMENT
There are several terms used to convey the theological concept.

Agorazō (cf. 1 Cor. 6:20; 7:23; 2 Pet. 2:1; Rev. 5:9; 14:3-4). This is a commercial term which reflects a price paid for something. We are blood-bought people who do not control our own lives (cf. 1 Cor. 6:20). We belong to Christ.

Exagorazō (cf. Gal. 3:13; 4:5; Eph. 5:16; Col. 4:5). This is also a commercial term. It reflects Jesus' substitutionary death on our behalf (cf. Isaiah 53). Jesus bore the "curse" of a performance-based law (i.e., Mosaic Law, cf. Eph. 2:14-16; Col. 2:14), which sinful humans could not accomplish. He bore the curse (cf. Deut. 21:23; Gal. 3:13) for us all (cf. Mark 10:45; 2 Cor. 5:21)! In Jesus, God's justice and love merge into full forgiveness, acceptance, and access!

Luō, "to set free"

Lutron, "a price paid" (cf. Matt. 20:28; Mark 10:45). These are powerful words from Jesus' own mouth concerning the purpose of His coming, to be the Savior of the world by paying a sin-debt He did not owe (cf. John 1:29; 1 John 2:2).

Lutroō, "to release"
 (1) to redeem Israel (Luke 24:21)
 (2) to give Himself to redeem and purify a people (Titus 2:14)
 (3) to be a sinless substitute (1 Pet. 1:18-19)

Lutrōsis, "redemption," "deliverance," or "liberation"
 (1) Zacharias' prophecy about Jesus, Luke 1:68
 (2) Anna's praise to God for Jesus, Luke 2:38
 (3) Jesus' better, once offered sacrifice, Heb. 9:12

Apolytrōsis
redemption at the Second Coming (cf. Acts 3:19-21)
 (1) Luke 21:28
 (2) Romans 8:23
 (3) Ephesians 1:14; 4:30
 (4) Hebrews 9:15
redemption in Christ's death
 (1) Romans 3:24
 (2) 1 Corinthians 1:30
 (3) Ephesians 1:7
 (4) Colossians 1:14

Antilytron (cf. 1 Tim. 2:6). This is a crucial text (as is Titus 2:14) which links release to Jesus' substitutionary death on the cross. He is the one and only acceptable sacrifice, the one who dies for "all" (cf. John 1:29; 3:16-17; 4:42; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14; see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN).
The theological concept in the NT.
Mankind is enslaved to sin (cf. John 8:34; Rom. 3:10-18,23; 6:23).
Mankind's bondage to sin has been revealed by the OT Mosaic Law (cf. Galatians 3) and Jesus' Sermon on the Mount (cf. Matthew 5-7). Human performance has become a death sentence (cf. Col. 2:14).
Jesus, the sinless lamb of God, has come and died in our place (cf. Mark 10:45; John 1:29; 2 Cor. 5:21). We have been purchased from sin so that we might serve God (cf. Romans 6).

By implication both YHWH and Jesus are "near kin" who act on our behalf. This continues the familial imagery (i.e., father, husband, son, brother, near kin).
Redemption was not a price paid to Satan (i.e., Medieval theology), but the reconciliation of God's word and God's justice with God's love and full provision in Christ. At the cross peace was restored, human rebellion was forgiven, the image of God in mankind is now fully functional again in intimate fellowship!
There is still a future aspect of redemption (cf. Rom. 8:23; Eph. 1:14; 4:30), which involves our resurrection bodies and personal intimacy with the Triune God (see SPECIAL TOPIC: THE TRINITY). Our resurrected bodies will be like His (cf. 1 John 3:2). He had a physical body, but with an extra dimensional aspect. It is hard to define the paradox of 1 Cor. 15:12-19 with 1 Cor. 15:35-58. Obviously there is a physical, earthly body and there will be a heavenly, spiritual body. Jesus had both!

SPECIAL TOPIC: RANSOM/REDEEM

Ransom/Redeem -- Special Topic by Dr. Bob Utley, professor of hermeneutics (retired).
www.freebiblecommentary.org

Johann.
 
Arial said:
Righteousness is at the core of it.
Click to expand...
In full agreement.
RIGHTEOUSNESS

"Righteousness" is such a crucial topic that a Bible student must make a personal extensive study of the concept.

In the OT God's character is described as "just" or "righteous" (verb, BDB 842, KB 1003; masculine noun, BDB 841, KB 1004; feminine noun, BDB 842, KB 1006). The Mesopotamian term itself comes from a "river reed" which was used as a construction tool to judge the horizontal straightness of walls and fences. God chose the term to be used metaphorically of His own nature. He is the straight edge (ruler) by which all things are evaluated. This concept asserts God's righteousness as well as His right to judge.

Man was created in the image of God (cf. Gen. 1:26-27; 5:1,3; 9:6). Mankind was created for fellowship with God (i.e., Gen. 3:8). All of creation is a stage or backdrop for God and mankind's interaction. God wanted His highest creation, mankind, to know Him, love Him, serve Him, and be like Him! Mankind's loyalty was tested (cf. Genesis 3) and the original couple failed the test. This resulted in a disruption of the relationship between God and humanity (cf. Rom. 5:12-21).

God promised to repair and restore the fellowship (cf. Gen. 3:15; see Special Topic: YHWH's Eternal Redemptive Plan). He does this through His own will and His own Son. Humans were incapable of restoring the breach (cf. Rom. 1:18-3:20; Revelation 5).

After the Fall, God's first step toward restoration was the concept of covenant based on His invitation and mankind's repentant, faithful, obedient response (cf. Jer. 31:31-34; Ezek. 36:22-38). Because of the Fall, humans were incapable of appropriate action (cf. Rom. 3:21-31; Galatians 3). God Himself had to take the initiative to restore covenant-breaking humans. He did this by

1. declaring mankind righteous through the work of Christ (i.e., forensic righteousness)

2. freely giving mankind righteousness through the work of Christ (i.e., imputed righteousness)

3. providing the indwelling Spirit who produces righteousness (i.e., Christlikeness, the restoration of the image of God) in mankind

4. restoring the fellowship of the Garden of Eden (compare Genesis 1-2 with Revelation 21-22)

Some will disagree here-



However, God requires a covenantal response. God decrees (i.e., freely gives, i.e., Romans 5:8; 6:23) and provides, but humans must respond and continue to respond in

1. repentance

2. faith

3. lifestyle obedience

4. perseverance



Righteousness, therefore, is a covenantal, reciprocal action between God and His highest creation, based on the character of God, the work of Christ, and the enabling of the Spirit, to which each individual must personally and continually respond appropriately.

The concept is called "justification by grace through faith" (i.e., Eph. 2:8-9). The concept is revealed in the Gospels, but not in these terms. It is primarily defined by Paul, who uses the Greek term "righteousness" in its various forms over 100 times.

Paul, being a trained rabbi, uses the term dikaiosunē in its Hebrew sense of the term tsaddiq used in the Septuagint, not from Greek literature.

In Greek writings the term is connected to someone who conformed to the expectations of Deity and society (i.e., Noah, Job). In the Hebrew sense it is always structured in covenantal terms (see Special Topic: Covenant).

YHWH is a just, ethical, moral God. He wants His people to reflect His character. Redeemed mankind becomes a new creature (cf. 2 Cor. 5:17; Gal. 6:15). This newness results in a new lifestyle of godliness (cf. Matthew 5-7; Gal. 5:22-24; James; 1 John).

Since Israel was a theocracy there was no clear delineation between the secular (society's norms) and the sacred (God's will). This distinction is expressed in the Hebrew and Greek terms being translated into English as "justice" (relating to society) and "righteousness" (relating to religion).

The gospel (good news) of Jesus is that fallen mankind has been restored to fellowship with God. This has been accomplished through the Father's love, mercy, and grace; the Son's life, death, and resurrection; and the Spirit's wooing and drawing to the gospel. Justification is a free act of God, but it must issue in godliness

(Augustine's position, which reflects both the Reformation emphasis on the freeness of the gospel and Roman Catholic emphasis on a changed life of love and faithfulness). For Reformers the term "the righteousness of God" is an objective genitive (i.e., the act of making sinful mankind acceptable to God [positional sanctification], while for the Catholics it is a subjective genitive, which is the process of becoming more like God [experiential progressive sanctification]. In reality it is surely both!!)

In my view all of the Bible from Genesis 4 – Revelation 20 is a record of God's restoring the fellowship of Eden. The Bible starts with God and mankind in fellowship in an earthly setting (cf. Genesis 1-2) and the Bible ends with the same setting (cf. Revelation 21-22). God's image and purpose will be restored!

To document the above discussions note the following selected NT passages illustrating the Greek word group.

1. God is righteous (often connected to God as Judge)

a. Romans 3:26

b. 2 Thessalonians 1:5-6

c. 2 Timothy 4:8

d. Revelation 16:5

2. Jesus is righteous

a. Acts 3:14; 7:52; 22:14 (title of Messiah)

b. Matthew 27:19

c. 1 John 2:1,29; 3:7

3. God's will for His creation is righteousness

a. Leviticus 19:2

b. Matthew 5:48 (cf. 5:17-20)

4. God's means of providing and producing righteousness

a. Romans 3:21-31

b. Romans 4

c. Romans 5:6-11

d. Galatians 3:6-14

5. Given by God

a. Romans 3:24; 6:23

b. 1 Corinthians 1:30

c. Ephesians 2:8-9

6. Received by faith

a. Romans 1:17; 3:22,26; 4:3,5,13; 9:30; 10:4,6,10

b. 2 Corinthians 5:7,21

7. Through acts of the Son

a. Romans 5:21

b. 2 Corinthians 5:21

c. Philippians 2:6-11

8. God's will is that His followers be righteous

a. Matthew 5:3-48; 7:24-27

b. Romans 2:13; 5:1-5; 6:1-23

c. Ephesians 1:4; 2:10

d. 1 Timothy 6:11

e. 2 Timothy 2:22; 3:16

f. 1 John 3:7

g. 1 Peter 2:24

9. God will judge the world by righteousness

a. Acts 17:31

b. 2 Timothy 4:8

Righteousness is a characteristic of God, freely given to sinful mankind through Christ. It is

1. a decree of God

2. a gift of God

3. an act of Christ

4. a life to be lived

But it is also a process of becoming righteous that must be vigorously and steadfastly pursued, which will one day be consummated at the Second Coming. Fellowship with God is restored at salvation but progresses throughout life to become a face-to-face encounter with Him (cf. 1 John 3:2) at death or the Parousia!

Here is a good quote to conclude this discussion. It is taken from Dictionary of Paul and His Letters from IVP

"Calvin, more so than Luther, emphasizes the relational aspect of the righteousness of God. Luther's view of the righteousness of God seems to contain the aspect of acquittal. Calvin emphasizes the marvelous nature of the communication or imparting of God's righteousness to us" (p. 834).



For me the believer's relationship to God has three aspects.

1. the gospel is a person (emphasis of the Eastern Church and Calvin)

2. the gospel is truth (emphasis of Augustine and Luther)

3. the gospel is a changed life (Catholic emphasis)



They are all true and must be held together for a healthy, sound, biblical Christianity. If any one is over emphasized or depreciated, problems occur.

We must welcome Jesus!

We must believe the gospel!

We must pursue Christlikeness!

SPECIAL TOPIC: RIGHTEOUSNESS

Righteousness -- Special Topic by Dr. Bob Utley, professor of hermeneutics (retired).
www.freebiblecommentary.org

Johann.
 
Arial said:
I think we often skip right over the core purpose of God in redemption. Maybe for many even actually recognizing what that is.

We tend to focus on what it does for us. Provides forgiveness of our sins and an escape from the wrath of God, the promise of the resurrection and future bliss. And all those things are given and great is the glory and praise of God in it.

But why is it necessary and why does God do that for us? Is maybe there even something larger from the viewpoint of God and not us that we should see and never forget?

Righteousness is at the core of it. A return to righteousness, the righteousness of God that mankind possessed when He was created. The righteousness of mankind that was lost when Adam first transgressed that righteousness. God lost no righteousness and we are still accountable to it. We were created to reflect in all our ways the righteousness of God. We were created for His glory and to show His glory just as His glory is evidenced in the natural creation. We were not created autonomous, that is, equal to God, but were created as creatures under His Kingship. Obedient, loved and loving, made in His image and likeness. Similar to Him in many ways, exactly like Him in no ways. He even put us in charge of the world He made for us, to care for it and have dominion over all that is in it. The crowning glory of His creation! But we were to do it in righteousness. Adam broke the law of God and as born in him, we all do, over and over again.

In redemption God is restoring righteousness to us. That is why the Son of God became one of us, born under the Law, to perform perfect righteousness for us, as it is impossible since the fall for us to ever perform perfect righteousness. That falls to pieces with sin number 1. In Jesus going to the cross to take upon Himself the penalty our sins deserve, He paid our sin debt to God, satisfied God's just decree against sin for us. In this He defeated the power of sin over us. In His resurrection to life He defeated death for us. And in this, our sins imputed to Him, His righteousness is imputed to those who trust in His person and work. Perfect righteousness. It is for the glory and praise of God that we are redeemed.

And though we will never in and of ourselves be perfectly righteous as long as we live in the realm of the desires of our flesh, the sinful world, and the activity of the devil, the restoration of righteousness is still the focus of redemption. The restoration of the created relationship between God and His creature. We are His. So in all our disagreements and arguments, the proper determining of our theologies, our everyday life in thought, attitude, and action, we should remember and seek after righteousness. Righteousness is the goal and heart of redemption and what a glorious thing righteousness is.
Click to expand...
No it’s love. In love He sent His Son said to many times to reference in scripture. And its purpose is not righteousness its 100% restoring relationship with God through His indwelling Holy Spirit. He came to save sinners , to call sinners not the righteous. He came for the sick who are in need of a physician.

hope this helps !!!
 
Subject Heading:- What is the Purpose of Redemption?
Romans 3:24 - 'The redemption that is in Christ Jesus'
Romans 8:23 - 'The redemption of our body'
1 Corinthians 1:30 - 'Who of God is made unto us ... ... redemption.'
Ephesians 1:7 - 'In Whom we have redemption'
Ephesians 1:14 - 'The redemption of the purchased possession'
Ephesians 4:30 - 'Sealed unto the day of redemption'.
Colossians 1:14 - 'In Whom we have redemption'
Hebrews 9:15 - 'For the redemption of the transgressions.

Hello @Ariel,

In the verses (above) we have all aspects of redemption presented. Redemption from sin and death, and the future redemption of the purchased possession. In Ephesians 7 & 14, we have the initial redemption by blood, bringing with it forgiveness. Ephesians 1:14, being the concluding redemption bringing with it entry into our inheritance in resurrection. The Lord Jesus Christ, now risen and glorified and sat at God's right hand, a position of great power and authority is our Kinsman-Redeemer, He has paid the ransom and the release has been put into effect, we now await the physical reality in our resurrection out from among the dead.

Praise God!

In Christ Jesus
Chris
 
civic said:
How is it glorious for the non eject that were never chosen or had a chance to believe and receive the gospel ?
Click to expand...
Such a situation would be inglorious indeed, therefore I cannot countenance it as true. I contend that every person made in the image of GOD, ie, able to be a proper bride for HIM, had an equal ability and opportunity to choose by their free will to put their faith in HIM as their GOD and Savior OR to rebuke HIM as a liar and therefore as a false god, knowing full well that if HE ever proved to them HE was indeed GOD that they were doomed to hell because such a sin was unforgivable.

"Why do the damned suffer eternal punishment for temporal sins?" They don't - they sinned an eternal sin referred to as the unforgivable sin.

They can't be forgiven because
- they made the decision to rebel against GOD's claims to Deity by their free will and a free will decision cannot be changed by anyone unless the person asks for it to be changed. A decision that can be overruled by another just because HE thought it was wrongly decided cannot in any way be called free but is constrained by the Other's will.

- Once they rebelled they became enslaved by the addictive power of evil which destroyed their ability to seek true repentance. They were instantly and totally unable to repent of their evil and became committed fully to the belief they were right to rebel against this upstart liar and false god. This put them eternally and irrevocably outside of HIS loving and saving grace.
 
Redeemed
by Pastor Cornelius R. Stam


“We have redemption through His blood…” (Eph. 1 :7).

Our English word “redeem” is actually a translation of three beautiful Greek words:

Agarazo: to buy at the market.

Ex-agarazo: to buy out of the market.

Lutro: to set free (upon receipt or payment of the ransom
price.)

It is the last of these that is used in Eph. 1:7. The believer in Christ has liberty — purchased liberty — through Christ’s shed blood.

First we were “bought with a price” and “redeemed to God” (I Cor. 6:20; Rev. 5:9). Further, we were “redeemed from the curse of the law” (Gal. 3:13). And now, best of all, we have been set gloriously free (Eph. 1:7; Gal. 5:1).

Why not turn in your Bible to Ephesians 1:6-8 and read this brief passage thoughtfully to see the boundless generosity of God’s dealings with those who put their trust in Christ as their Savior.

“To the praise of the glory of His grace” God “hath made us accepted [or, hath engraced us] in the Beloved One, ” in whom we have, “redemption” and “the forgiveness of sins according to the riches of His grace, wherein He hath abounded toward us…”

Redeemed! Purchased out of the slave market of sin and the law — and set gloriously free! Does this foster loose, careless conduct? By no means! When our Lord had given a blind man his sight, He said to him: “Go thy way; thy faith hath made thee whole,” but the record hastens to add that he “followed Jesus in the way” (Mark 10:52).

Could anything be more natural? And could anything be more natural than a redeemed, liberated sinner longing to please and serve his divine Benefactor? The Apostle Paul expressed this well when he wrote, in II Cor. 5:14: “The love of Christ constraineth us.”
 
Arial said:
I think we often skip right over the core purpose of God in redemption. Maybe for many even actually recognizing what that is.

We tend to focus on what it does for us. Provides forgiveness of our sins and an escape from the wrath of God, the promise of the resurrection and future bliss. And all those things are given and great is the glory and praise of God in it.

But why is it necessary and why does God do that for us? Is maybe there even something larger from the viewpoint of God and not us that we should see and never forget?

Righteousness is at the core of it. A return to righteousness, the righteousness of God that mankind possessed when He was created. The righteousness of mankind that was lost when Adam first transgressed that righteousness. God lost no righteousness and we are still accountable to it. We were created to reflect in all our ways the righteousness of God. We were created for His glory and to show His glory just as His glory is evidenced in the natural creation. We were not created autonomous, that is, equal to God, but were created as creatures under His Kingship. Obedient, loved and loving, made in His image and likeness. Similar to Him in many ways, exactly like Him in no ways. He even put us in charge of the world He made for us, to care for it and have dominion over all that is in it. The crowning glory of His creation! But we were to do it in righteousness. Adam broke the law of God and as born in him, we all do, over and over again.

In redemption God is restoring righteousness to us. That is why the Son of God became one of us, born under the Law, to perform perfect righteousness for us, as it is impossible since the fall for us to ever perform perfect righteousness. That falls to pieces with sin number 1. In Jesus going to the cross to take upon Himself the penalty our sins deserve, He paid our sin debt to God, satisfied God's just decree against sin for us. In this He defeated the power of sin over us. In His resurrection to life He defeated death for us. And in this, our sins imputed to Him, His righteousness is imputed to those who trust in His person and work. Perfect righteousness. It is for the glory and praise of God that we are redeemed.

And though we will never in and of ourselves be perfectly righteous as long as we live in the realm of the desires of our flesh, the sinful world, and the activity of the devil, the restoration of righteousness is still the focus of redemption. The restoration of the created relationship between God and His creature. We are His. So in all our disagreements and arguments, the proper determining of our theologies, our everyday life in thought, attitude, and action, we should remember and seek after righteousness. Righteousness is the goal and heart of redemption and what a glorious thing righteousness is.
Click to expand...
RANSOM/REDEEM

I. OLD TESTAMENT

A. There are primarily two Hebrew legal terms which convey this concept.

1. Ga'al (BDB 145 I, KB 169 I), which basically means "to free by means of a price paid." A form of the term go'el adds to the concept a personal intermediary, usually a family member (i.e., kinsman redeemer). This cultural aspect of the right to buy back objects, animals, land (cf. Leviticus 25,27), or relatives (cf. Ruth 4:14; Isa. 29:22) is transferred theologically to YHWH's deliverance of Israel from Egypt (cf. Exod. 6:6; 15:13; Ps. 74:2; 77:15; Jer. 31:11). He becomes "the Redeemer" (cf. Job 19:25; Ps. 19:14; 78:35; Pro. 23:11; Isa. 41:14; 43:14; 44:6,24; 47:4; 48:17; 49:7,26; 54:5,8; 59:20; 60:16; 63:16; Jer. 50:34).

2. Padah (BDB 804, KB 911), which basically means "to deliver" or "to rescue."

a. the redemption of the firstborn (Exod. 13:13-15 and Num. 18:15-17)

b. physical redemption is contrasted with spiritual redemption (Ps. 49:7,8,15)

c. YHWH will redeem Israel from their sin and rebellion (Ps. 130:7-8)

B. The theological concept involves several related items.

1. There is a need, a bondage, a forfeiting, an imprisonment.

a. physical

b. social

c. spiritual (cf. Ps. 130:8)

2. A price must be paid for freedom, release, and restoration.

a. of the nation of Israel (cf. Deut. 7:8)

b. of the individual (cf. Job 19:25-27; 33:28; Isaiah 53)

3. Someone must act as intermediary and benefactor. In ga'al this one is usually a family member or near kin (i.e., go'el, BDB 145).

4. YHWH often describes Himself in familial terms.

a. Father

b. Husband

c. Near Kin Redeemer/Avenger Redemption was secured through YHWH's personal agency; a price was paid, and redemption was achieved!

II. NEW TESTAMENT

A. There are several terms used to convey the theological concept.

1. Agorazō (cf. 1 Cor. 6:20; 7:23; 2 Pet. 2:1; Rev. 5:9; 14:3-4). This is a commercial term which reflects a price paid for something. We are blood-bought people who do not control our own lives. We belong to Christ.

2. Exagorazō (cf. Gal. 3:13; 4:5; Eph. 5:16; Col. 4:5). This is also a commercial term. It reflects Jesus' substitutionary death on our behalf. Jesus bore the "curse" of a performance-based law (i.e., Mosaic Law, cf. Eph. 2:14-16; Col. 2:14), which sinful humans could not accomplish. He bore the curse (cf. Deut. 21:23) for us all (cf. Mark 10:45; 2 Cor. 5:21)! In Jesus, God's justice and love merge into full forgiveness, acceptance, and access!

3. Luō, "to set free"

a. Lutron, "a price paid" (cf. Matt. 20:28; Mark 10:45). These are powerful words from Jesus' own mouth concerning the purpose of His coming, to be the Savior of the world by paying a sin-debt He did not owe (cf. John 1:29).

b. Lutroō, "to release"

(1) to redeem Israel (Luke 24:21)

(2) to give Himself to redeem and purify a people (Titus 2:14)

(3) to be a sinless substitute (1 Pet. 1:18-19)

c. Lutrōsis, "redemption," "deliverance," or "liberation"

(1) Zacharias' prophecy about Jesus, Luke 1:68

(2) Anna's praise to God for Jesus, Luke 2:38

(3) Jesus' better, once offered sacrifice, Heb. 9:12

4. Apolytrōsis

a. redemption at the Second Coming (cf. Acts 3:19-21)

(1) Luke 21:28

(2) Romans 8:23

(3) Ephesians 1:14; 4:30

(4) Hebrews 9:15

b. redemption in Christ's death

(1) Romans 3:24

(2) 1 Corinthians 1:30

(3) Ephesians 1:7

(4) Colossians 1:14

5. Antilytron (cf. 1 Tim. 2:6). This is a crucial text (as is Titus 2:14) which links release to Jesus' substitutionary death on the cross. He is the one and only acceptable sacrifice, the one who dies for "all" (cf. John 1:29; 3:16-17; 4:42; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14).

B. The theological concept in the NT.

1. Mankind is enslaved to sin (cf. John 8:34; Rom. 3:10-18,23; 6:23).

2. Mankind's bondage to sin has been revealed by the OT Mosaic Law (cf. Galatians 3) and Jesus' Sermon on the Mount (cf. Matthew 5-7). Human performance has become a death sentence (cf. Col. 2:14).

3. Jesus, the sinless lamb of God, has come and died in our place (cf. Mark 10:45; John 1:29; 2 Cor. 5:21). We have been purchased from sin so that we might serve God (cf. Romans 6).

4. By implication both YHWH and Jesus are "near kin" who act on our behalf. This continues the familial metaphors (i.e., father, husband, son, brother, near kin).

5. Redemption was not a price paid to Satan (i.e., Medieval theology), but the reconciliation of God's word and God's justice with God's love and full provision in Christ. At the cross peace was restored, human rebellion was forgiven, the image of God in mankind is now fully functional again in intimate fellowship!

6. There is still a future aspect of redemption (cf. Rom. 8:23; Eph. 1:14; 4:30), which involves our resurrection bodies and personal intimacy with the Triune God (see Special Topic: The Trinity). Our resurrected bodies will be like His (cf. 1 John 3:2). He had a physical body, but with an extra dimensional aspect. It is hard to define the paradox of 1 Cor. 15:12-19 with 1 Cor. 15:35-58. Obviously there is a physical, earthly body and there will be a heavenly, spiritual body. Jesus had both!
 
IN HIM WE HAVE REDEMPTION THROUGH HIS BLOOD: en o echomen (1PPAI) ten apolutrosin dia tou haimatos autou:

Take a moment and scan through these verses that relate to redemption - Man's problem = Ps 49:7, 8, Ps 49:8NIV, Jacob in Ge 48:16 (see Angel of the LORD) Job 19:25, 33:23, 24; Ps 19:14, 130:7; Da 9:24, 25, 26; Isa 41:14, 43:14, 44:6,24; 47:4; 48:17; 49:7,26; 54:5, 8; 59:20;21, 60:16; 63:16, Zech 9:11; 10:8, 13:1,7; Mt 20:28; 26:28; Mk 10:45, 14:24; Acts 20:28; Ro 3:24; 1Cor 1:30; Col 1:14; 1Ti 2:6; Titus 2:14; Heb 9:12, 13, 14, 15, 22; 10:4, 5, 6, 7, 8, 9, 10, 12; 1Pe 1:18,19; 2:24; 3:18; 1Jn 2:2; 4:10; Rev 5:9; 14:4)

As we come this verse we move in this great passage from the choosing and predestining work of the Father, to the redemptive work of the Son in salvation. We see how the Son of God, the second Person of the Trinity, moves to accomplish what the Father decided upon. The act of deciding was the Father's the accomplishment of which is the Son's.

In Him - In Christ, or in union with Christ (see The New Covenant and Oneness with Jesus Christ and Covenant Oneness Notes), we have or more literally "are having" this blessing. It is not merely in a blessing that exist as a future possession (it will be that also as discussed below and see He 9:12+), but it is ours by virtue of our faith in Christ. The redemption is "in Christ" not only as the source but also as the sphere in which they (and we) live (we have obtained redemption [through the payment to set the captives free] in Him, in Christ, and we now and forever live in the "atmosphere" of the light, truth and power of that same eternal redemption [He 9:12+]. It's as if the "redemption" Christ has provided is now the "air" in which we as believers live and breath and have our being, if that helps you understand the picture of "in Him".)

Related Resources:

in Christ // in Christ Jesus // in Christ
Kinsman-Redeemer (Goel) - Chart
What is a kinsman redeemer?
You may want to read that spiritual blessing again. What is in view with this statement is something which the reader possesses right now. The Redeemer and His redemption of Israel had been long expected by the Jews (especially the believing remnant like Anna the Prophetess, one of the - Lk 2:38, and a Jewish leader Joseph of Arimathea, Mk 15:43, cp Lk 23:51 - where "kingdom of God" of course implies a king, "The King", Lk 24:21) and has now been accomplished in the almighty, glorious Cross! Think of that! Our guilt is removed, utterly gone! Forever! No more condemnation for those who are safe in the Beloved ("no condemnation" Ro 8:1 and "no separation" in Christ Ro 8:39). As discussed more below there are other passages that view (in an eschatological sense - eschatos = "last things", so in prophetic sense) redemption as also have a future fulfillment.

For example Jesus used "redemption" in this future sense declaring...

"But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near." (Luke 21:28)

Comment: When all the signs given in the Olivet discourse are just beginning to be fulfilled, then Christ says His coming is very near. Although we cannot know the date, we can be sure that He is coming very soon. As explained below there is a sense in which our salvation is not yet complete. Glorification describes the culmination of salvation and it will transpire in a moment, in the twinkling of an eye in connection with the second coming of Christ. Maranatha! (See similar futuristic aspect of redemption in Ro 8:23-note below, also alluded to in Eph 4:30-note)

By some accounts there were 60 million slaves in the ancient Roman Empire in Paul's day and these individuals created in the image of God were treated like chattel (like a piece of furniture or a prize cow, mere property, not as precious human souls!), bought and sold like any other commodity or property. In a similar way in the spiritual realm all men are born slaves in Adam, (Ro 5:12-note), slaves to Statues (Law, Ro 7:3, 4, 5, 6-note), Sin (Jn 8:34, "under [the power of, like a crushing weight from which we cannot escape in our power] sin" Ro 3:9-note, Self (flesh), Satan (Ep 2:2-note, Acts 26:18, 1Jn 3:7, 8, 9, 10) and the System (this present evil world system, Ga 1:4KJV, Lk 4:6, 1Jn 5:19, 1Jn 2:15, 16, 17-note , Jas 4:4-note ).

OUR ENSLAVED
CONDITION
BEFORE CHRIST

Paul explained our former state of bondage to these cruel masters writing...

Of the Law It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. 2 Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you.3 And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law (James comments "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all."). (Galatians 5:1, 2, 3) (See also discussion of the Law as it applies to believers)

Of Sin- Even so consider yourselves to be dead to sin (literally "the Sin"), but alive to God in Christ Jesus. 12 Therefore do not let sin (literally "the Sin") reign in your mortal body that you should obey its lusts, 13 and do not go on presenting the members of your body to sin (literally "the Sin") as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. 14 For sin (literally "the Sin") shall not be master over you, for you are not under law, but under grace. (Ro 6:11, 12, 13, 14-See notes Ro 6:11; 12; 13; 14)

Of Satan - For He delivered (rescued - see rhuomai) us from the domain (exousia) of darkness (nothing less than the kingdom of Satan, in which we were all once captive slaves - Eph 2:1-2+, Eph 2:3+), and transferred us to the kingdom of His beloved Son (Literally - the kingdom of the Son of His love), 14 in Whom we have redemption (apolutrosis), the forgiveness of sins. (Col 1:13+, Col 1:14+) See also Acts 26:18+ " to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ "

Of this evil world system - (Jesus) Who gave Himself for our sins, that He might deliver (exaireo) us out of this present evil age (NIV = "present evil world" = aion), according to the will of our God and Father...6:14 But may it never be that I should boast, except in the cross of our Lord Jesus Christ, through which the world (kosmos) has been crucified to me, and I to the world. (Galatians 1:4+, Gal 6:14+)

And yet now in Christ and through the efficacious work accomplished by His blood shed on the Cross almost 2000 years ago, we have truly been set free, for as Jesus triumphantly declared...

If therefore the Son shall make you free (see eleutheroo), you shall be free (eleutheroo) indeed. (John 8:36)

Comment: Freedom given by Christ and in Christ is the only true freedom. Delivered from the shackles and the bondage of sin, believers now are free to do what they ought (contrast "the things that you please" Gal 5:17) what God created them to do [Ep 2:10-note], and they are no longer in shackles to their evil desires [that come from the fallen flesh that once ruled when we were in Adam]. The unsaved man or woman indulges in sin [Ep 2:3-note] and has no power to resist it. Sin like a cruel "king" rules and controls the unbeliever's mind and heart and as a result his body (our body is neutral and be used for good or bad, Sin always using it for bad or evil.) Sin from birth has bound the unbeliever in "spiritual shackles" much worse than shackles of iron. Christ's offer of redemption through His blood is the offer to come into a glorious freedom from such bondage, and into a potentially abundant life (Jn 10:10) that His indwelling Spirit both empowers and wills in the heart of the one redeemed so that they now can live life in a godly, holy way that pleases the Holy God [cp 2Cor 5:9, cp Col 1:9, 10, Php 2:13, Eph 5:10 [context = Ep 5:6, 7, 8, 9], Eph 6:6, 1Th 4:1, Heb 13:20, 21, He 11:6, ]

Glorious topic.
 
REDEMPTION IN HIM
Ephesians 1:7. “In whom we have redemption through His blood:”

“In Christ” alone is redemption planned, never apart from Him, and God’s grace made manifest in the forgiveness of sins is only experienced on the basis of the shed blood of the Lord Jesus.

The redemption of the sinner is not through the life and love of Christ displayed in, His earthly walk, but through of His Cross. Peace with God cannot be found in any other remedy. This truth, is the very foundation of the gospel of saving grace, and the touch-stone of the Christian faith. There are at least 120 passages of Scripture that state that Christ died for our sins. From Genesis to Revelation the truth is plain that, “without shedding of blood is no remission” (Hebrews 9:22). Not that the sacrifices offered up before Christ died could in themselves provide a full satisfaction or an atonement for sin, “For it is not possible that the blood of bulls and Of goats should take away sins” (Hebrews 10:4). They simply provided a ‘covering’ for sin until a full and final redemption was accomplished by the blood of Christ. The sacrifices and offerings of the Old Testament, were, representative; and pointed to the once-for-all sacrifice of Christ. When by obedience to God the offering of a sacrifice was made in the Old Testament, atonement was made for the errors of the people and sin was ‘covered’. But how infinitely greater is the redemption in Christ Jesus! He does not cover our sins. He puts them away, and we can thank God that our redemption is through HIS blood.

The whole human family is born by natural birth into the first Adam, and is under the sentence of death. (Romans 5:12). Sin and death are universal facts. “By the offense of one judgment came upon all men unto condemnation”. But we thank God that “where sin abounded, grace did much more abound”. (Romans 5:20). Just as death came through Adam; so life came through Jesus Christ. “For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” Romans 5:17. We were sold under sin; under the sentence of death. But Christ redeemed us; literally loosed us”. He set us free by paying the price. The price of our redemption was His own blood which He shed when He died in our stead, He became sin for us; He who knew no sin, that we might become the righteousness of God in Him.” II Corinthians 5:21. Many passages could be quoted in continuance of this glorious theme. In summing up, Romans 5:8 and 9 should not be forgotten. “But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him.” And the Divine purpose of our redemption as applied to conduct is equally clear in Titus 2:14, “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous: of good works.”

We could not redeem ourselves, But He has redeemed us. We could not make our own peace; but He has made peace for us by the blood of His cross. Only by the preaching of the cross can man be saved. To them that perish this is foolishness; but to them that believe its message of redemption, the cross is the power of God and the wisdom of God. Therefore with the Apostle Paul, we present Christ crucified, as the only hope of salvation for poor lost sinners; that their faith “should not stand in the wisdom of men, but in the power of God”. (I Corinthians 2:5)

When we come to the study of Ephesians 1:14, which speaks of “the redemption of the purchased possession” and Ephesians 4:30, “sealed unto the day of redemption”, we see a future phase of our deliverance, the consummation of the work begun. Redemption through His blood is a redemption for the soul; but a day will come when God will do for our bodies what He has done for our souls. That will be the redemption of the body, when the body of humiliation shall be changed into the body of His glory. (Philippians 3:20). That will be the day of redemption.

Ephesians 1:7. “The forgiveness of our sins, according to the riches of His Grace”.

The psalmist cries in Psalm 32:1, “Blessed is he whose transgression is forgiven, whose sin is covered.” One of the first blessings of grace is the consciousness that redemption in His blood has brought the forgiveness of sin. What a glorious message! For when God forgives our sin, our responsibility for it ceases. The guilt then is no longer ours, therefore, we are freed from any penalty that had been incurred. “There is no condemnation to them that are in Christ.” (Romans 8:1). Who can fathom the grace of our God?

Ephesians 1:8. “Wherein He hath abounded toward us in all wisdom and prudence.” “Abounded”, that is, made to overflow. This grace has not been stinted and confined; but has been liberally manifested to us in all wisdom and prudence. There is a wide design running through the whole plan, all of God’s plans are a display of His wisdom. His purpose for us in Christ Jesus was not an afterthought; although a secret hid in His own heart from before age times. “Prudence” is wisdom in action or application. God prudently chose the proper time for the revelation and manifestation of His Divine purpose and grace. It was not until Israel as a nation was set aside that the secret that was in His heart, or “the mystery of His will” was made known. How students of God’s Word need to know this! Israel was out of the way with the close of Acts and then Paul proclaimed “the dispensation of the mystery”. Ephesians 3:9.

Ephesians 1:9. “Having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself.”

It has pleased God to make known in Christ the mystery of His will, this is the revelation of the mystery which was kept secret from former generations; and is according to the eternal purpose which He purposed in Christ Jesus our Lord. Read; reread; study; believe; preach Colossians 1:24 to 18. The revelation of the “untraceable riches (Ephesians 3:8) was given to the Apostle Paul. Having made known this mystery, our desire should be to fulfill Ephesians 3:9, and “make all men see what is the fellowship of the mystery.” The “mystery” is not something mysterious, something not known. It is not a riddle; but a revelation. We do not need a key to an open door: all we have to do is to step inside and invite others to follow. Oh, let us enjoy and appreciate the riches of His grace and glory, by understanding our blessed position in Him and appropriating the truth of the mystery which completes the word of God. (Colossians 1:25).

Ephesians 1:10. “That in the dispensation of the fulness of times He might gather in one all things in Christ, both which are in. heaven, and which are on earth; even in Him.”

The word translated “gather together”, means to bring things under one head. According to the economy of God, all things are to be headed up in Jesus Christ, in heaven and, on earth. The Word of God is progressive. While some talk of “going back to Jesus” the Bible makes it plain that we are “going on to and with the risen Christ”. One day the Church, which is His Body will be completed, and join the Head in the glory. This will be making the “perfect man . . . the stature of the fulness of Christ”. (Ephesians 4:13). And Ephesians 2:7 will be fulfilled and we shall be made the display of His grace in glory. The earth. also is waiting for its deliverance from the thralldom of sin. (Romans 8:22) “For we know that the whole creation groaneth and travaileth in pain together until now,” and this deliverance will come when He who now occupies the Father’s throne receives His own throne and reigns in righteousness, at which time all things will be put in subjection under His feet. Then the kingdoms of this world shall become the kingdoms of our Lord and of His Christ. He will be Lord in heaven and on earth. When Christ came the first time it was “the fulness of time” (Galatians 4:4). When He comes again it will be the dispensation of times’ fulness.

Ephesians 1:11. “In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will.”

We who are so undeserving, who were one time outcasts; we were dead in sin but now the recipients of His love, mercy and grace, we have been given an inheritance. What an inheritance! Those who are “in Christ” are called of God to share the glory of the Lord Jesus. We are “heirs of God, and joint-heirs with Christ”. Where He is there we shall be, for the Body must be with the Head to be to the praise of His Glory. Only the ages to come will disclose, in full, the unsearchable riches of the glory of our inheritance in Him. Only then will be brought out in all its splendor, the eternal purpose of our God and the counsel of His own will. It is all “in Him”. We have been blessed “in Him”, chosen “in Him”, accepted “in Him”, redeemed “in Him. Now we have an inheritance “in Him”. Apart from Christ all shall dwell in the darkness of death, without hope, without blessing, redemption or glory.

Ephesians 1:12. “That we should be to the praise of His glory, who first trusted in Christ.”

The “we” in this verse refers to believing Jews, while the “ye” in Ephesians 1:13, has reference to believing Gentiles, and “our” in Ephesians 1:14 to Jew and Gentile together. The second chapter enters more fully into the uniting of these two in the making of the one New Man. That second chapter shows how both are reconciled unto God in the one Body. We must wait until we reach that part of the epistle for a fuller exposition.

As in Ephesians 1:6, so again all the praise and glory must go to the only One to whom praise is due. For such wonderful and gracious provision made in the planning of our redemption in Christ Jesus, let us lift our hearts again to God and say, “Blessed be the God and Father of our Lord Jesus Christ who has blessed us with all spiritual blessings in heavenly places in Christ.” Ephesians 1:3
 
Gods purpose for redemption and it was fulfilled by Christ perfectly and completely and that was to redeem the redeemed unto God Rev 5;9

“And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.”
 
civic said:
How is it glorious for the non elect that were never chosen or had a chance to believe and receive the gospel ?

Limited atonement makes it ugly, not glorious. It’s actually unloving the particular redemption, atonement for some, not all.
Click to expand...
Limited atonement makes God into A.I.

I believe the Limited atonement scholars could not tolerate not having an answer to set themselves apart of the corrupt domineering RCC..
In haste, they came up with a very bad solution. Not Divine viewpoint, but a religious/human viewpoint.

Since the Catholic church had caused so much bankrupt doctrinal thinking in many people for many years, the Tulip group rushed things to make their own competitive theology to call their own, as to be able to stand independently from the RCC. Making something that the RCC was too doctrinally stupid to refute.

So? It worked! As far as breaking free from the RCC, with the RCC being unable to counter with sound doctrine.

Life goes on.

God always knew there will be those who would gain a sound grasp on what is needed to be understood at a right time.


grace and peace ................
 

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