Redemption (viii)

In the previous posting it was shown how the work of redemption was a work of the whole Trinity, though it was stated that the incarnate Son, or second person in the Trinity, is especially the "redeemer" of sinful men, for he particularly payed the price of redemption by the shedding of his blood as a sacrifice for sin. But, the death of Christ as payment for release is the fulfillment of the will of the whole deity, via the "covenant of redemption," the Father and Spirit involving themselves in the redemption ordained. In this posting we will focus on how the Son is especially the sinner's "redeemer," and in the next we will focus on how the Spirit redeems. Further, it may well be said that the Father "paid" the price of redemption by giving up his Son as a sacrificial victim, pictured in the story of Abraham offering up his "only begotten son," Isaac.

The Son As Redeemer

"But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption..." (I Cor. 1:30)

"Being justified freely by his grace through the redemption that is in Christ Jesus..." (Rom. 3:24)

By redemption being said to be "in" or by Christ Jesus, we are to understand that he is the "redeemer" of sinful man's lost estate. In the old testament, a redeemer (Hebrew "goel") was a "near relative," for only he had "the right of redemption" to deliver an enslaved family member and to restore his lost freedom and possessions.

In Hebrew society a "redeemer" had to not only be a male family member, but he had to be one who was both willing and able to redeem a family member from slavery and loss of estate. In Christ Jesus we find one who not only had "the right of redemption," but who also was graciously willing, and more than able, to redeem a lost relative and to restore his disponed inheritance.

Many bible teachers refer to Jesus as the believer's "Kinsman-Redeemer." What is meant by this title? Baker's Evangelical Dictionary says this on the subject and on what constitutes the qualifications of a "kinsman redeemer" (or "go-el") in Hebrew law (emphasis mine):

"Male relative who, according to various laws found in the Pentateuch, had the privilege or responsibility to act for a relative who was in trouble, danger, or need of vindication."

Christ is indeed the "male relative" of fallen man. He partook of our nature and was in all respects "like unto us," sin excepted.

Redemption was both a "privilege" and a "responsibility" of the Lord Jesus Christ. The Son of God, in the covenant of redemption, graciously volunteered to become the redeemer of fallen men.  But, at the same time, he felt the responsibility to 1) please his Father, and 2) save his chosen people, those who were designated as such by the decree of election. This decree of election constituted the elect as a possession of the Son of God (viewed as incarnate), as "his people," or "bride." This decree also made the elect virtually one with Christ, the Son of God, and thus one with the Father and Spirit. The union that was formed by the decree of election was not an actual or vital union. That can only exist once the elect are born and have an actual existence. That vital union begins when one is born again, and the bond of union is continually strengthened in the progressive sanctification of the believer.

Notice how Baker's says that a redeemer was "to act for a relative," being a legal representative for the relative who is in need of redemption. The work of the redeemer involves delivering the relative who has been "sold" into slavery, saving him from his loss and restoring to him his inheritance. But, this is not all. The redeemer will also "vindicate" his relative and the family name and honor. Baker's says this in regard to the redeemer's work involving "vindication."

The writer says further:

"Although the term "kinsman-redeemer" is used only seven times in the NIV (all in the Book of Ruth) and "avenger of blood" is used twelve times, the Hebrew verb ga'al, from which both of these terms are translated, is used over 100 times and rendered by such additional terms as "redeemer" or "near relative." The Hebrew term designates a male relative who delivers or rescues (Gen 48:16; Exod 6:6); redeems property (Lev 27:9-25) or person (Lev 25:47-55 ); avenges the murder of a relative as a guiltless executioner (Num 35:9-34); and receives restitution for wrong done to a relative who has since died (Num 5:8). The unique emphasis of the redemption/salvation/vindication associated with the kinsman-redeemer is the fact that this action is carried out by a kinsman on behalf of a near relative in need. This idea is most clearly illustrated in the Book of Ruth."

Few fail to understand all that is involved in "redeeming" a man and his property, and especially how such a restoration often involves removing squatters and aliens from the reclaimed and repossessed inheritance, and sometimes involves executing justice on behalf of the person being redeemed, by avenging his murder.  As the above citation affirms, redemption involves not only salvation, but "vindication."

Baker's says further:

"God is Israel's Redeemer, the one who will defend and vindicate them. The idea that God is a kinsman to Israel can be defended by those passages of Scripture that identify him as Israel's Creator and Father (Exod 4:22-23; Deut 32:6), Deliverer (Exod 20:2), owner of the land (Lev 25:23), the one who hears innocent blood crying out for vengeance (Deut 19:10; 21:6-9), and the King who has made his covenant with the people (Exod 6:2-8). David, in his use of the term (Psalm 19:14 ; 103:4), doubtless has in mind the actions of his great-grandfather Boaz (Ruth 4:9-10)."

Redemption, as we have seen, involves deliverance and restoration, but few see how a "redeemer" in Israel was not only a deliverer and restorer, but an "avenger," one who executes justice upon the murderer of a family member, to "vindicate" the murdered kin. But, more on this shortly.

The writer says further:

"In the psalms God often redeems in the sense of rescuing from danger. In Job 19:25 the term "redeemer" in context refers to God who, as friend and kinsman of Job, through faith will ultimately defend and vindicate him. The same idea of vindication (this time with the term translated "Defender") is used in Proverbs 23:11." (Stephen J. Bramer, "Summary of the Role of the Goel or Kinsman Redeemer" - see here)

These are the main parts of the duty of the "Goel," or the "kinsman-redeemer":

1. Buying back or redeeming the alienated land (Lev 25:23, 24, 25, 26, 27)

2. Purchasing the freedom of the man who had sold himself as a slave  (Lev 25:47, 48, 49)

3. Avenging the slaying of a kinsman (Nu 35:19)

Redemption, Apocalypse, and Vindication

The scriptures link these three concepts together. The second coming of Christ is especially styled in the new testament as "the day of redemption," day of "apocalypse," and the "day of vengeance" (or 'wrath' or 'vindication'). The "the day of redemption" is the very same "day" as the day of "revelation," when Christ and "the sons of God" are gloriously "revealed." It is also a "day of salvation," of final and complete salvation. It is a day of judgment, a time when both believer and unbeliever will be judged. It is a day of vindication for the believer and a day of condemnation for the unbeliever.

Many people fail to see how "the day of the Lord" is a day of "vengeance." Paul says that the day when Christ is revealed from heaven, the day of his apocalypse and appearing, is a time of vengeance towards those who "know not God and obey not the gospel." (II Thess. 1:8) He wrote:

"So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that you endure: Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day." (vs. 4-10)

Several things should be observed from this passage. The subject is in regard to the second coming of Christ and how it will be a day when he sits as judge, rendering "righteous judgment," and "recompensing (repaying) tribulation," and "taking vengeance," when men are "punished with everlasting destruction," etc. It is a time for "vindication" of the saints who have suffered "persecutions and tribulations" from unbelievers, when the Goel, or near kinsman, renders family and civil vengeance upon the murderers of the family of believers.

Redemption has both a positive and negative aspect, just as does the "day of the Lord," as stated by the prophet Amos, who, representing Jehovah, asks:

"Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him." (5: 18-19 KJV)

The "end" or destiny for the godly, for the believer, in "the day of the Lord," and in the "day of redemption," will be to enjoy it as a day of "light," while the "end" for the ungodly, on that day, will be "darkness," as well as tribulation. This tribulation, sent upon unbelievers, as part of the day of the Lord, is described as a person experiencing one trouble after another. A man is fleeing a lion! And, "murphy's law," he runs into a bear while fleeing the lion! Could anything get worse? Yes, the man makes it into his house, barely escaping the lion and the bear, and then, irony of ironies, he puts his hand on the wall, in the house where he feels safe, and a snake bites him! That is a picture of the time when God renders tribulation to those who have brought tribulation on the Lord's servants.

This is what is described in the Apocalypse, and in conjunction with "redemption." Christ, the Goel, as the "avenger," and as part of his duty as a "redeemer," is not only bringing believers out of their state of bondage and corruption, body and soul, but is avenging their mistreatment at the hands of their persecutors (Avenging the slaying of a kinsman (Nu 35:19) . This is pictured in the words of Paul and in the Apocalypse, and in many other passages.

Not only the passage just cited from Paul's first epistle to the Thessalonians, but other passages of scripture as well, speak of the "day of the Lord," and the "day of redemption," as a day of "vindication" and "retribution." Notice these passages:

"But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God." (Rom. 2: 5-11 KJV)

In speaking of "the day of wrath and revelation" Paul is clearly alluding to the second coming of Christ, when he comes as "redeemer." For believers, redemption will be a positive thing, they receiving at that time "immortality" and "eternal life." But, for those described as "contentious" and who "do not obey the truth," but "obey unrighteousness," it will be a time when they receive "indignation and wrath," as well as "tribulation and anguish." This is redemption's negative aspects, where the Goel is acting as "Kinsman Avenger."

Now let us notice these words from the Apocalypse:

"Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her." (Rev. 18:20)

"And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled." (Rev. 6: 9-11)

"For the great day of his wrath is come; and who shall be able to stand?" (Rev. 6:17)

Many Christians fail to see how this "judging and avenging" is part of the work of the Kinsman Redeemer.

Now notice these words from the Lord himself:

"And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?" (Luke 18:7-8 - NIV)

In the KJV we have "avenge them speedily" for "see that they get justice," but the thought is the same. God's people will be vindicated, and their enemies made to repay. This same thought is found in these words of the prophet Jeremiah:

"Their Redeemer is strong; the Lord of Hosts is His name: He shall thoroughly plead their cause." (Jer. l: 34)

Notice how "pleading their cause" is connected with the Lord being a "Redeemer." Also, on the necessity of a redeemer being "strong" to execute the many responsibilities of a "Goel."

The words of the prophet Job, forming probably the oldest book in the bible, speak of how the work of a "redeemer" was not only to deliver from harm and loss, but also a vindicator and avenger for wrongs committed against the ones being redeemed. Notice these words:

"Oh that my words were now written! oh that they were printed in a book! That they were graven with an iron pen and lead in the rock for ever! For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me."

Though these words are pregnant with meaning, our focus is how Job also viewed it the work of his "redeemer" to vindicate him as well as to rescue him.