Redemption (xi)

Redemption of Prisoners

"Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me." (Psa. 142:7)

We do not often think of prisoners as being "slaves." But, they are indeed such. They have lost all freedom. For all practical purposes, they are owned by the enslaving authority. Prison life is often worse than slave life. A prisoner is a slave and a slave is a prisoner. Neither are "free." Both need freedom and deliverance.

Historically, probably most slaves became such by being captured in war. Prisoners of war, if not killed, were imprisoned for life, with little hope of escape or redemption.

The metaphors of being enslaved and imprisoned are used by the Spirit in Scripture to depict the state of bondage that sinners who are "alienated" from God and "enemies" against him and his word in both their minds and regular habits and activities. (Col. 1:21) Salvation for the soul occurs in conversion when, as David said, the soul is brought "out of prison," or when the "captive" sinner is emancipated.

The apostle Paul said that Timothy should teach men the good news of the the word of God in order that enslaved sinners and prisoners "may recover themselves out of the snare of the devil, who are taken captive by him at his will." (II Tim. 2:26) These lost souls are "ensnared" by the devil via his traps, and they are his "captives" or prisoners. It is when the soul is converted in an act of redemption that the sinner is set at liberty and experiences recovery and complete deliverance.

In the gospels we read of the demoniac man with the unclean spirit who was healed of that affliction by the Lord Jesus. Prior to his salvation we are told that the evil spirit "had seized him many times" and that "he was bound with chains and shackles and kept under guard," but was unable to be so restrained, for with superman strength "would break his bonds," and then would be "driven by the demon into the desert." (Luke 8:29) This is a picture of the sinner who is "wild by nature" (Rom. 11: 24, Job 11:12), untamed, fierce in his opposition to God and righteousness.

It is ironic that this wild demoniac could break the chains and shackles that bound his body, but he could not free himself from the chains of his depravity that bound his soul. It took exertion of divine power to cast out the demon and bring this sinner to the feet of Jesus, which is where we see him after his redemptive deliverance.

On all being imprisoned by sin, the apostle Paul wrote:

"But the scripture hath concluded all under sin" (Gal. 3:22 KJV).

But, this translation is unfortunate. "Concluded" is not the word in English that conveys the meaning of the Greek. Holman Christian Standard Bible says:

"But the Scripture has imprisoned everything under sin's power" (Romans 11:32), "God hath shut up all men unto disobedience (συνέκλεισεν ὁ Θεὸς τοὺς πάντας εἰς ἀπείθειαν), that he might have mercy upon all." 

Dr. John Gill said that the idea is "shut up, as in a prison" (Gill's Commentary).

Jamieson-Fausset-Brown says in their commentary:

"concluded—"shut up," under condemnation, as in a prison. Compare Isa 24:22, "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, Ga 3:7, 9, 25, 26; 5:1; Isa 61:1."

 The declarations of God made in scripture has, according to Meyer's NT commentary, "brought all into ward under sin...sin has them, as it were, under lock and key."

Wrote MacLaren in his Expositions:

"The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word ‘concluded.’ It literally means ‘shut up,’ and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined. And then, very characteristically, the Apostle passes at once to another metaphor when he goes on to say ‘under sin.’ What a moment before had presented itself to his vivid imagination as a great dungeon is now represented as a heavy weight, pressing down upon those beneath; if, indeed, we are not, perhaps, rather to think of the low roof of the dark dungeon as weighing on the captives...Now the Apostle says two things--and we may put away the figure and look at the facts that underlie it. The one is that all sin is imprisonment, the other is that all men are in that dungeon, unless they have come out of it through faith in Jesus Christ." 

Sinners are slaves in prison and weighted down with shackles and chains!

Wrote Don Fortner:

"THE DELIVERANCE OF A DEBTOR FROM PRISON (Isa. 49:8-10; 61:1-3) was another picture of redemption by Christ. In ancient times a man in debt was liable to be arrested and cast into prison. There he would have to remain in bondage until his debt was paid, either by himself or another. Our sins are debts. They are debts which we can never pay. We are all, therefore, shut up in debtor’s prison by nature. But Christ paid our debt and set us free! John Gill wrote, “Christ, as he has engaged to pay the debts of his people, has paid them, cleared the whole score, and blotted out the hand writing that was against them; in consequence of which is proclaimed, in the gospel, liberty to the captives, and the opening of the prison to them that are bound; and in the effectual calling Christ says ‘to the prisoners, Go forth’, opening the prison doors for them; and to them that sit in darkness, in the gloomy cells of the prison, ‘show yourselves;’ all which is done in virtue of the redemption price paid by Christ for his people.” Just as Paul assumed the debts of Onesimus (Phile. 1:18), so Christ assumed the debts of God’s elect." (see here on his "five pictures of redemption")

Said the prophet Isaiah:

"I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isa. 42:6-7)

On this passage Dr. Gill commented:

to bring out the prisoners from the prison; who were concluded in sin, shut up in unbelief, and under the law, the captives of Satan, and held fast prisoners by him and their own lusts, under the dominion of which they were:

and them that sit in darkness out of the prison house: of sin, Satan, and the law; being under which, they were in a state of darkness and ignorance as to things divine and spiritual. The allusion is to prisons, which are commonly dark places.

Lawful Captives

Said Isaiah again:

"Shall the prey be taken from the mighty, or the lawful captive delivered? But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children. And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD am thy Saviour and thy Redeemer, the mighty One of Jacob." (Isa. 49: 24-26)

The thing that is different between being a human prisoner of war slave and a prisoner slave of sin is that in the first case not all prisoners in human conflict have been "lawful captives," for many were taken prisoner illegally, against the laws of most moral governments and generally recognized international law. But, as some wars are just; So the taking of prisoners is not unjust, such being "lawful captives."

On this Charles Spurgeon said:

"They were "lawful captives," as they had broken certain conditions and made themselves subject, according to the articles of war, to be lawfully taken prisoners."

Sinners are legally captured and imprisoned by sin.

Continued Spurgeon:

"Every creature of Adam born, who has not been saved by Grace, is a prisoner to sin. He is a lawful captive to God's Law. His nature is in thralldom under the power and dominion of sin, for that nature is evil. The man does not sin by accident—he sins because he wills to sin! He wishes to do it—he takes delight in it—he casts his heart into it. As the fish naturally swims in the stream, so the unconverted man finds sin congenial to his depraved instincts. He chooses to do that which is evil, and revels therein! He omits to do that which is good, and recoils from it. Who shall set free the man whose nature is thus enslaved? Moreover, the chains of habit become more and more highly riveted on those who indulge their lusts, but never restrain their passions."

Spurgeon, in this sermon, went on to talk about several of the various "shackles of sin" that bind sinful men and women. Spurgeon said - "Each man, according to his own order, has some peculiar chain to bind and chafe him." Continued Spurgeon:

"This is another chain and how heavy an one it is! How difficult to take it off! Some of the victims of self-flattery are faster bound and harder to set free than the most reckless and profligate of their neighbors, with whom they would count it an insult to compare them! So it was in Christ's days. Publicans and harlots, the dregs of the town, the refuse of the population, entered into the Kingdom of God, hailed it with joy and were received into it with welcome, while Scribes and Pharisees, the upper circle of society, the chief and representative men of the synagogue, clogged and bound with their self-righteousness, scorned the sinner's hope, refused the Savior-King, and perished in their infatuation! And oh, how many are there upon whose hearts a willful unbelief lays its icy chains...How hard it is to rescue men that are thus manacled and fettered, whose heads and hearts are alike enslaved!"

Spurgeon spoke of "willful unbelief" being the "icy chains" of man's moral and spiritual state of imprisonment. These are indeed his shackles. Continued Spurgeon:

"And are not full many of you chained hand and foot—fastened, as it were, in the stocks—your spirits so crushed that you cannot move? You have forgotten the meaning of spiritual liberty, if you ever had an idea of it. By nature, lost, by practice, lost, by custom, led astray, by evil habits, bound and fettered, by all manner of vice, enslaved, you are under the dominion of Satan!"

What a picture! How dire is the sinner's situation!

Continued Spurgeon:

"But the worst remains to be told. That which aggravates the horror of the situation is this—that such persons are lawful captives to the Law of God. They have violated the precepts, transgressed the ordinances, offended the Divine Majesty—therefore, they must be punished! It is inevitable that every offense against God's Law should ensure the penalty due to the offender. God will by no means spare the guilty! From Sinai's summit there sounds no note of mercy. Justice and judgment hold undisputed sway. "Cursed is everyone that continues not in all things that are written in the Book of the Law, to do them." That curse falls on everyone of us by nature—it leaves us bruised and mangled, and incapable of rescue! Who can deliver the man who is God's lawful captive? Who can claim exemption for him that has broken God's Law? Such is the helpless, hopeless case of the sinner! Believe me, I do not overstate it. Though my words may sound rough, they do not fully describe the state that you are in, my unconverted Friend. You are in such a state, that unless One interpose for you whom I will tell you of soon—you will have but a short reprieve!"

In a sense, sinners become "institutionalized" while in their spiritual and moral prison. They are like "Brooks" in the famous movie "Shawshank Redemption." Brooks was released from Shawshank prison after spending all his life in prison, the only life he knew. His release from prison, the obtaining of his "freedom," did not go well, however. His freedom turned out to be no freedom at all. He became a suicide. Brooks felt comfortable and secure in prison life, though it was no easy life. Sinners are like this in their depraved state.

Isaiah 49: 24 is similar to II Tim. 2:26, previously cited. Both speak of sinners being captives and of them being set free, or delivered, by the Lord in the experience of conversion.

"Shackles Of Sin"

"O LORD, surely I am Your servant, I am Your servant, the son of Your handmaid, You have loosed my bonds." (Psa. 116:16)

As we have seen, the salvation or conversion experience is a being "loosed" from "the bonds" that bind the depraved heart and soul. Of the false convert, "Simon the Sorcerer," the apostle Peter said "I perceive that you are in" both "the gall of bitterness" and in "the bond of iniquity." (Acts 8:32) On these two descriptive adjectival phrases Albert Barnes wrote in his "Notes" (emphasis mine):

In the gall - This word denotes properly "bile," or "that bitter, yellowish-green fluid that is secreted in the liver." Hence, it means anything very bitter; and also any bad passion of the mind, as anger, malice, etc. We speak of "bitterness" of mind, etc.

Of bitterness - This is a Hebraism; the usual mode of expressing the "superlative," and means "excessive bitterness." The phrase is used respecting idolatry Deuteronomy 29:18, "Lest there should be among you a root that beareth gall and wormwood." A similar expression occurs in Hebrews 12:15, "Lest any root of bitterness springing up, trouble you." "Sin" is thus represented as a "bitter" or poisonous thing; a tiring not only "unpleasant" in its consequences, but ruinous in its character, as a poisonous plant would be in the midst of other plants, Jeremiah 2:19, "It is an evil and bitter thing that thou hast forsaken the Lord thy God"; Jeremiah 4:18; Romans 3:14, "Whose mouth is full of cursing and bitterness"; Ephesians 4:31. The meaning here is, that the heart of Simon was full of dreadful, malignant sin.

Bond of iniquity - Or, that thou art "bound by" iniquity. That is, that it has the rule over you, and "binds" you as a captive. Sin is often thus represented as "bondage" and "captivity," Psalm 116:16; Proverbs 5:22, "He shall be holden with the cords of his sins"; Romans 7:23-24. These expressions prove conclusively that Simon was a stranger to religion.

Wrote Isaiah:

"The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." (61:1)

Who are the "captives" and those "bound" in "prison"? What kind of captivity and imprisonment is this for the soul? When does the enslaved and imprisoned soul obtain the promised "liberty"? When is the prison "opened" for release of the prisoners? By what means are they set free? In this series we have thus far attempted to give answers to these all important questions. We will continue to address them in the remainder of the series.

Redemption (x)

Thus far in our bible study on "redemption" we have emphasized these propositions on the subject (being a summary):

1) Redemption was conceived and planned by God before he made the worlds
2) The price of redemption (the 'ransom') was paid to divine justice by the blood of Christ
3) The payment in blood by Christ is the first great act of redemption
4) Redemption was not accomplished by the shedding of Christ's blood
5) Redemption is a process, having precise stages
6) Redemption involves actual release or salvation, including restoration
7) Actual release from the slavery of sin begins in regeneration or conversion
8) Liberation and salvation are progressive in the life of the believer post regeneration
9) Complete redemption occurs when the redeemer returns on "the day of redemption"
10) Redeemed in the day of the Lord are: 1) the bodies of believers, 2) the whole creation

In this posting we will enlarge upon the idea that "actual release from the slavery of sin begins in regeneration or conversion."

In order to comprehend "redemption from slavery" we must first have a correct and full understanding of what the bible says about man's state of bondage to "sin and death." Comprehension of the doctrine of Soteriology (salvation) necessitates understanding of the doctrine of Hamartiology (sin).

The Slavery Of Sin

"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant (slave) of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed." (John 8:31-36)

Sinners, like the Jews who disbelieved the Lord Jesus Christ (and therefore would not continue in his word nor be his follower), do not believe they are "slaves" of anyone or anything. They say "we were never in bondage; never were slaves." They think they are "free" in what they think, choose, say, and do. But, this is a case of self deception.

Man likes to think he has complete and absolute "freedom" in his choices, in what he says, and in what he does. He sees himself as in control of himself, not as being controlled. But, which is it in reality? Does "sin" control the man or does man control the sin? Who is master? The man or the sin? Wrote the apostle Peter:

"While they promise them liberty, they themselves are the servants (slaves) of corruption: for of whom a man is overcome, of the same is he brought in bondage." (II Peter 2:19 KJV)

"They promise them freedom, while they themselves are slaves of depravity--for "people are slaves to whatever has mastered them." (NIV)

Man is a transgressor, a sinner; And, as Jesus said, "transgressors" are "slaves of sin." Peter says that sinners are "slaves of depravity" and "slaves or (moral) corruption." They are  "slaves to whatever has mastered them."

Wrote Dr. John MacArthur (see here - emphasis mine):

"The Greek word for slave is “doulos” – it appears 124 times in the original text. The problem is that it has been translated “servant” (rather than “slave”) in nearly every instance in the various English translations of the Bible. While it is true that the duties of slave and servant may overlap to some degree, there is a key distinction between the two – servants are hired; slaves are owned. Servants have an element of freedom in choosing whom they work for and what they do; slaves, on the other hand, have no freedom, autonomy, or rights. In the Greco-Roman world, slaves were considered property – they were regarded as things rather than persons."

"So, why have modern English translations consistently mistranslated “doulos”? There are at least three answers to this question. First, given the stigmas attached to “slavery” in Western society, translators have understandably wanted to avoid any association between biblical teaching and the slave trade of the British Empire and the American Colonial era. For the modern reader today, the word “slave” does not conjure up images of Greco-Roman society, but rather depicts an unjust system of oppression that was finally ended by parliamentary rule in England and by civil war in the United States. In order to avoid both potential confusion and negative imagery, modern translators replaced slave language with servant language. Second, from a historical perspective, in late medieval times it was common to translate doulos from the Latin word servus, which is more naturally translated “servant.” Third, the term “slave” in 16th century England generally depicted someone in physical chains or in prison – since this is quite different from the Greco-Roman idea of slavery, the translators of early English versions (like the King James and Geneva Bible) opted for a word they felt better represented Greco-Roman slavery in their culture – that word was servant. But whatever the rationale behind the change, something significant is lost in translation when doulos is rendered “servant” rather than “slave.” The gospel is not simply an invitation to become Christ’s associate; it is a mandate to become His slave." Paul referred to himself as a “slave of Christ” (Rom 1:1; Gal 1:10; Phil 1:1; Tit 1:1)."

I agree with MacArthur that "slave" is a far better translation of "doulos" than is "servant." We are not mere servants, as servants are in far better shape than are slaves.

Wrote MacArthur:

"Every human being, until the moment of redemption, is under the domain of darkness and the dominion of sin – completely incapable of freeing himself from it. The very notion of such absolute enslavement is commonly known as “total depravity.” Motivated by pride, the depraved mind thinks itself much better than it really is, but God’s Word cuts through that deception by declaring sinful humanity as being incurably sick, and incapable of any spiritual good (Jer 13:23; 17:9; Rom 3:10-12; 8:7-8; 2 Cor 4:4; Eph 2:1; Col 2:13). The Bible teaches that unbelievers whole-heartedly love their sin (Jn 3:19-20; 2 Tim 3:2) – they not only are utterly incapable of freeing themselves from its corruption, they are obstinately unwilling to do so (Mt 19:26; Jn 1:13; Rom 9:16). Left to his own natural reason and volition, the unredeemed sinner will always choose slavery to sin over obedience to God. Until the Lord intervenes, the sinner is neither able nor willing to abandon his sin and serve God in righteousness. Both his will and his reason are utterly corrupt."

Notice how MacArthur correctly sees conversion as a "moment of redemption." It is correct for the believer to think of his redemption as being accomplished when the price of redemption is paid, or when Christ paid the price in blood. But, if he thinks that this is the only moment of redemption, then he errs. He was redeemed at the moment when he was converted to Christ, when he became a believer and follower of Christ. He is also daily being redeemed, for he is progressively being brought out of the bondage of moral corruption. From being formerly controlled by his "sin" or "lust," that is, by his sinful depraved nature, he now becomes controlled by Christ, the Spirit and word of God, by "the divine nature." (II Peter 1:4) This conquering of the sin nature is continuous in the life of the believer.

Wrote MacArthur:

"One of the classic paradoxes of the Christian faith is this – “one slavery” is terminated in order to allow “another slavery” to begin. Sin is the cruelest of masters. . .and Christ is the most loving and merciful Master."

Either Christ is in control or the sinful nature. If Christ rule the heart and life, then one is freed from the control of the tyrant master of sin. If Christ rule not, then Satan rules, the world rules, the sinful passions rule. Wrote the apostle Paul:

"Know ye not, that to whom ye yield yourselves servants (slaves) to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness." (16-18)

"Slaves" are they who "obey" their masters. They do this either willingly or unwillingly. They know that if they do not "obey" then they can be beaten or even put to death. They are forced to comply with the master's orders. Slaves know only "submission." Those who are slaves of sin "serve" and "obey" it. They are imprisoned or in bondage to their own depravity. On the other hand, those who are "the slaves of righteousness," or of Christ, "serve" and "obey" the will of their master.

Said C.H. Spurgeon (sermon #915 - see here) :

"His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins."- Pro 5:22

THE first sentence has reference to a net, in which birds or beasts are taken. The ungodly man first of all finds sin to be a bait, and, charmed by its apparent pleasantness he indulges in it, and then he becomes entangled in its meshes so that he cannot escape. That which first attracted the sinner, afterwards detains him. Evil habits are soon formed, the soul readily becomes accustomed to evil, and then, even if the man should have lingering thoughts of better things, and form frail resolutions to amend, his iniquities hold him captive like a bird in the fowler's snare. You have seen the foolish fly descend into the sweet which is spread to destroy him, he sips, and sips again, and by-and-by he plunges boldly in to feast himself greedily: when satisfied, he attempts to fly, but the sweet holds him by the feet and clogs his wings; he is a victim, and the more he struggles the more surely is he held. Even so is it with the sins of ungodly men, they are at first a tempting bait, and afterwards a snare. Having sinned, they become so bewitched with sin, that the scriptural statement is no exaggeration: "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil."

The first sentence of the text also may have reference to an arrest by an officer of law. The transgressor's own sins shall take him, shall seize him; they bear a warrant for arresting him, they shall judge him, they shall even execute him. Sin, which at the first bringeth to man a specious pleasure, ere long turneth into bitterness, remorse, and fear. Sin is a dragon, with eyes like stars, but it carrieth a deadly sting in its tail. The cup of sin, with rainbow bubbles on its brim, is black with deep damnation in its dregs. O that men would consider this, and turn from their delusions...Sin, then, becomes first a net to hold the sinner by the force of custom and habit, and afterwards, a sheriffs officer to arrest him, and to scourge him with its inevitable results.

The second sentence of our text speaks of the sinner being holden with cords, and a parable may be readily fashioned out of the expression. The lifelong occupation of the ungodly man is to twist ropes of sin. All his sins are as so much twine and cord out of which ropes may be made. His thoughts and his imaginations are so much raw material, and while he thinks of evil, while he contrives transgression, while he lusts after filthiness, while he follows after evil devices, while with head, and hand, and heart he pursues eagerly after mischief, he is still twisting evermore the cords of sin which are afterwards to bind him. The binding meant is that of a culprit pinioned for execution. Iniquity pinions a man, disables him from delivering himself from its power, enchains his soul, and inflicts a bondage on the spirit far worse than chaining of the body. Sin cripples all desires after holiness, damps every aspiration after goodness, and thus, fettering the man hand and foot, delivers him over to the executioner, which executioner shall be the wrath of God, but also sin itself, in the natural consequences which in every case must flow from it. Samson could burst asunder green withes and new ropes, but when at last his darling sin had bound him to his Delilah, that bond he could not snap, though it cost him his eyes. Make a man's will a prisoner, and he is a captive indeed. Determined independence of spirit walks at freedom in a tyrant's Bastille, and defies a despot's hosts; but a mind enslaved by sin builds its own dungeon, forges its own fetters, and rivets on its chains. It is slavery indeed when the iron enters into the soul. Who would not scorn to make himself a slave to his baser passions? and yet the mass of men are such the cords of their sins bind them."

Those who are Christ's servants are "made free" from the bondage of sin. First, in a legal or forensic sense, objectively, a believer is "made free" in justification, wherein the court has rendered a verdict declaring the accused to be "cleared" and "exonerated" or otherwise declared righteous or just. Second, in a subjective sense, wherein the believer, having been justified before the condemning law, is "let loose," or "set free," and he is restored. This occurs in regeneration first, then continuously in the life of the believer.. As we sin less, and obey Christ more, we are experiencing redemption, for redemption is liberation from the bondage of moral corruption.

Earlier in this epistle the apostle Paul wrote these words about "redemption."

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

Who can fail to see that the Christian conversion experience described by Paul in Romans chapter six, wherein a man is liberated from slavery to sin and made a loving slave of Jesus, is actual redemption begun in the soul? The words of the apostle concerning redemption affirms:

1. Justification results from redemption in Christ
2. Justification is by grace through redemption
3. Redemption is first realized in a sinner's conversion
4. Redemption will be completed when Christ returns

We are justified once in time and is an event that cannot be undone, invalidated, or disannulled. Also, justification, though it involves "liberation," freeing one from criminal guilt and liability, it is all "on paper," so to speak. Actual freedom to the one legally freed does not come till the man is let out of his prison or slave condition. And, though this comes initially in the first moment of conversion, when a man turns from sin and to Christ, it is progressive from that moment on, unlike justification. Also, there is no present actualized redemption for the body of the believer. It is only the soul or spirit that now is being redeemed in conversion and a life of sanctification.

Redemption in Conversion

"Freedom from sin" is liberation from bondage. It is an act of redemption. The Spirit liberates from bondage of soul and spirit.

Conversion is liberation and liberation is redemption. It is going from bondage to sin to freedom through new life in Christ.

John Gill wrote (emphasis mine):

"Redemption supposes captivity and slavery, and is a deliverance out of it; God's elect by nature are in bondage to sin, Satan, and the law; through the grace of Christ, they are redeemed from all iniquity; ransomed out of the hands of him that is stronger than they; and are freed from the law, its bondage, curse, and condemnation, and from every other enemy: and this benefit Christ is the author of; he was called to be the Redeemer of his people from all eternity; and he was sent in the fulness of time, to procure the redemption of them; to which he had a right, being their near kinsman; and for which he was every way fit, being God as well as man; and which he has obtained by his obedience, sufferings, and death: and in whom it resides, as in its proper subject and author; who, by imputation, is made redemption to all the chosen ones..."

All redemption in Christ involves salvation (or deliverance) but not all salvation involves redemption.

Sinners Love Master Sin

"But if the servant declares, 'I love my master and my wife and children; I do not want to go free,' then his master is to bring him before the judges. And he shall take him to the door or doorpost and pierce his ear with an awl. Then he shall serve his master for life." (Exo. 21:5-6)

Sinners are willing followers of what is evil. They voluntarily choose to follow the evil world, the sinful nature, and the spiritual influence of Satan. In the old testament a slave who had the right to go free could choose to remain in his slavery out of love for his master and the lifestyle he provides. This is the case with those who are slaves of sin as well as with those who are slaves of Christ and righteousness. Wrote Paul:

"For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." (Titus 3:3)

"Slaves of sin" denotes a person who is "serving divers lusts and pleasures" and who is "living in" a state where the immoral passions rule.

When describing this state of slavery Paul said "we were slaves to the basic principles of the world." (Gal. 4:3) He says that the believer, before his conversion, was a time "when you knew not God," and a time "when you did service unto them which by nature are no gods" (vs. 8) . That state was not only characterized by doing regular "service" to imaginary gods but to the "basic principles" of the sinful world, of the depraved mind and soul. These "basic principles" of lost souls are called "weak and beggarly elements," and these are the chains of his "bondage." (vs. 9) Of this state of moral bondage Paul also wrote:

"And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." (Eph. 2: 1-3)

Being governed by the "weak and beggarly elements of the world" in the Galatian epistle is here styled "walking after the course of this age," a walking under the subjugation of the one called "the prince of the power of the air," and a walking that is governed by "the spirit" that is evident in the lives of "the children of disobedience." The "conversation" or "manner of life" of unbelievers, of those who are yet slaves to sin, is described as being the fruit of "the lusts of the flesh," as "fulfilling the desires of the flesh and of the mind."

Redemption (ix)

Previous Chapters

Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8

The following writing by the Puritan author, Thomas Boston, is a good summation of what has already been presented in this series on redemption. Wrote Boston:

"Now, there were four things the kinsman-redeemer was to do for his kinsman, unable to act for himself; all which Christ the second Adam undertook in the covenant.

1. He was to marry the widow of his deceased kinsman, to raise up seed to his brother. Hereof Boaz was put in mind by Ruth, chap. 3:9, "I am Ruth thine handmaid; spread therefore thy skirt over thine handmaid, for thou art a near kinsman." Compare ver. 10-13; chap. 4:10; and Ezek. 16:8. I spread my skirt over thee – and thou becamest mine." Our nature was in a comfortable and fruitful condition, while the image of God impressed thereupon in Adam, remained with it; but that image being removed, in the spiritual death caused by his sin, there ensued an absolute barrenness, as to the fruits of holiness, in our nature thus left. But our Kinsman-redeemer consented to marry the widow. Being to take to himself a human nature he undertook to take on our human nature in particular, taking his flesh of Adam's family. Thus it was provided, that his body should not be made of nothing, nor of anything whatsoever that was not derived from Adam as its original. It was a low match indeed for him; and would have been so, even if the family of Adam had been in its primitive state and splendour: but now it was considered as in the depths of poverty and disgrace. Yet, being necessary for our redemption, he consented thereto, as our Kinsman-redeemer. Accordingly, in the fulness of time, he was made of a woman, a daughter of Adam's family, Gal. 4:4, and so was a son of Adam, Luke 3:23-38. Thus was a foundation laid for the mystical marriage of believers with him; which mystical marriage doth not belong to the condition and making of the covenant properly so called, but to the promise and administration of it, being a sinner's personal entrance thereinto. And the great end, in subordination to the glory of God, for which this more intimate union and match with our nature was gone into by our Kinsman-redeemer, was to render it again fruitful in the fruits of true holiness: and without it our nature had for ever remained under absolute barrenness in that point, even as the nature of fallen angels doth.

2. He was to redeem the mortgaged inheritance of his poor kinsman, Lev. 25:25, "If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold;" or rather, "then shall come in his kinsman-redeemer, that is near unto him; and he shall redeem that which his brother sold." Our father Adam waxing poor through the deceitful dealing of the tempter with him, quite sold away the inheritance of eternal life for a morsel of forbidden fruit: and his children waxing poorer still, through their own personal fault, had set themselves farther and farther from it. They could not have raised amongst them all, what would have redeemed so much as one man's part of it. Howbeit, except it was redeemed, they could never have had access to it. Wherefore the second Adam, as Kinsman-redeemer, took the burden of the redemption on himself, and agreed to pay the price of that purchase; "dying for us, that we might live together with him," 1 Thess. 5:10.

3. He was to ransom his poor kinsman in bondage, paying the price of his redemption: Lev. 25: 47, "If thy brother wax poor, and sell himself," ver. 48, "After that he is sold, he may be redeemed again; one of his brethren may redeem him." Ver. 52, "According unto his years shall he give him again the price of his redemption." Being sold in the loins of our first father, we were brought into bondage under the curse of the law. So we are by nature the law's bond-men, and consequently slaves to sin and Satan, never to have been released without a ransom, the full worth of so many souls. This ransom was stated in the covenant; to wit, that the Kinsman-redeemer should give himself a ransom for his poor kinsmen: and he agreed to it, for purchasing their liberty, 1 Tim. 2:5, 6. The ransom was great, soul for soul, body for body; a person of infinite dignity for his poor kinsmen in bondage. But he consented to take on him the form of a servant, that he might be set free; to have his ear bored at the law's door-post, that they might be delivered out of their bondage.

4. Lastly, He was to avenge the blood of his slain kinsman on the slayer: Deut. 19:12, "The elders of his city shall send and fetch him thence, and deliver him into the hand of the (Goel) avenger of blood, that he may die." Our Kinsman-redeemer saw all his poor kindred slain men. And the devil was the murderer, John 8:44. He had ministered poison to them in the loins of their first parent; yea, he had smitten them to death, killed them with an arrow shot through the eye. But no avenger of their blood could be found, till the second Adam, as their Kinsman-redeemer, did, in the second covenant undertake the avenging of it. Meanwhile, the murderer had the power of death, Heb. 2:14; and "the sting of death is sin, and the strength of sin is the law," 1 Cor. 15:56. Wherefore there was no disarming and destroying of the murderer, without taking the sting out of death which he had the power of. And that was not to be done, but by removing the guilt of sin, whereby sinners were bound over to death: neither was this to be done, but by satisfying the law, whose awful sanction of death strongly kept fast the guilt of death on the sinners. These were the iron gates to be broke through, ere the Kinsman-redeemer, the avenger of blood, could get at the murderer. But the mighty Redeemer undertook, by his own death and sufferings, to satisfy the law; and by that means to remove the strength of sin; and by this means again, to take away the sting of death; and thus to avenge the blood of his slain kinsman upon him, Heb. 2:14. So did Samson, a type of our Kinsman-redeemer, avenge Israel of the Philistines their oppressors, pulling down the house on the Philistines, and dying himself to destroy them, Judg. 16." (“A View of the Covenant of Grace” by Thomas Boston. Focus Christian Ministries Trust, 1990. pp 40-44, see here)

These words by Boston are a good summary of what has been presented thus far in this series. Let us now look further into how a "redeemer" in ancient times was a vindicator and one who renders justice.

The Lord Avenger

A slave's first concern is to obtain freedom. Secondly, he will be concerned with having his property restored to him. Finally be will be concerned about being avenged, seeing justice measured out on those who mocked, scorned, persecuted and mistreated him and his family while he was in a state of servitude.

All these aspects of redemption are important. Notice these verses on the Lord being "avenger," and this as part of his duty as a kinsman redeemer.

"And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. " (Luke 18:7)

"That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified." (I Thess. 4:6)

By "avenger" (εκδικος — ekdikos) is meant one who a "righter" of wrongs, or who "sets things right." An avenger is a vindicator, an executor of justice and righteous vengeance. He brings retribution by arresting and bringing to trial, a just retaliation. Inflicting punishment is the duty of the just avenger, and such is the "kinsman redeemer."

Moses testified:

"Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people." (Deuteronomy 32:43)

"Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you." (Isa. 35:4 KJV)

Joel 3 ends with Yahweh saying, “I will avenge their blood, blood I have not avenged.”

As part of the judgment of the Apocalypse, we see the fulfillment of these primitive prophecies.

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

"For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand." (Rev. 19:2 KJV)

Paul saw the Apocalypse of Christ as a time when Christ acts as the avenging redeemer. He wrote:

"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." (II Thess. 1:6-9 kjv)

Notice those words "recompense tribulation." He executes "vengeance" and sees that the enemies of his people "get their reward," or "get what's coming to them." He sees to it that the guilty are "punished." All this occurs as the function of Christ being Redeemer, Lord, and Judge; And, it is all connected with his being "revealed from heaven with his mighty angels," with the time of his Apocalypse and second coming.

Redeemer's Garments of Vengeance

"For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke." (Isa.59:17 KJV)

Barnes' Notes on the Bible says this about these words of the prophet:

For he put on righteousness - That is, God the Redeemer. The prophet here introduces him as going forth to vindicate his people clad like an ancient warrior. In the declaration that he 'put on righteousness,' the essential idea is, that he was pure and holy. The same image is used by the prophet in another figure in Isaiah 11:5

The statement that he was clad in the garments of vengeance means, that he would go forth to vindicate his people, and to take vengeance on his foes. It would not be for mere defense that he would be thus armed for battle; but he would go forth for aggressive movements, in subduing his enemies and delivering his people (compare Isaiah 63:1-6).

John Gill in his Commentary wrote:

For he put on righteousness as a breastplate,...Here the Lord is represented as a warrior clothed with armour, and as Christ is, and as he will appear in the latter day on the behalf of his people, and against their enemies, who is called faithful and true, and in righteousness will make war, Revelation 19:11, he will proceed according to justice and equity in righting the wrongs and avenging the injuries of his people; and both in saving them, and destroying their enemies, he will secure the honour of his faithfulness and justice, and the credit of his name and character; which will be preserved by his conduct, as the breast and inward parts are by the breastplate:

and an helmet of salvation upon his head; the salvation he will work out for his people will be very conspicuous; it will be seen by all, as the helmet on the head; and he will have the glory of it, on whose head are many crowns, Revelation 19:12. The apostle has borrowed these phrases from hence, and applied them to the Christian armour, Ephesians 6:14,

and he put on the garments of vengeance for clothing; or, "he clothed himself with vengeance as a garment" (k); he wrapped himself in it, and resolved to execute it on his and his people's enemies; the time being come to avenge the blood of his servants, by shedding the blood of their adversaries, with which his garments will be stained; and therefore is represented as having on a vesture dipped in blood, Revelation 19:13,

and was clad with zeal as a cloak; with zeal for his own glory, and the interest of his people, and against antichrist, and all antichristian worship and doctrine; and therefore his eyes are said to be as a flame of fire, Revelation 19:12.

When Christ returns and the Apocalypse occurs, Christ will assume the duties of his function as Redeemer, Judge, and Savior. He will be attired as a warrior, as an avenger, clothed in the "garments of vengeance." This is the way Christ is seen in the Apocalypse. The "day of redemption" is connected with "the day of vengeance" and executing justice is an act of redemption. This is seen in verses like Isaiah 63: 4 - "For the day of vengeance is in mine heart, and the year of my redeemed is come."

The Lord's Rewarding

 "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." (Matt. 16:27)

"And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth." (Rev. 11:18)

"And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." (Rev. 22:12)

Notice how the "reward" for believers will be good, but for unbelievers the reward will be evil. So wrote the prophet:

"Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him." (Isa. 3: 10-11)

Rewarding Good

"Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ." (Col. 3:24)

For every believer God is trusted in as "rewarder of them that diligently seek him" (Heb. 11:6). "Rewarder" is from the Greek word "misthapodotēs" and is defined by Strong as "one who pays wages," or "renumerator," or "rewarder."

Rewarding Evil

"He shall reward evil unto mine enemies: cut them off in thy truth." (Psa. 54:5)

"Reward her even as she rewarded you" (Rev. 18:6)

"The reward of unrighteousness" (II Peter 2: 13)

Participation of the Saints

"The righteous shall rejoice when he seeth the vengeance: he shall wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth." (Psa. 58:10-11)

"Only with thine eyes shalt thou behold and see the reward of the wicked." (Psa. 91:8)

"Let the high praises of God be in their mouth, and a two-edged sword in their hand; To execute vengeance upon the heathen, and punishments upon the people; To bind their kings with chains, and their nobles with fetters of iron; To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord." (Psalm 149: 6-9 KJV)

Wrote Spurgeon:

"The next jubilee blessing was the redemption of alienated possessions. Every man had his own plot of ground in the Holy Land, but through the pressure of the times it sometimes happened that a man forfeited his property. He was in need of ready money, his children might wanted bread to eat, and he, therefore, parted with his land. It was gone—the vines and the fig trees, the corn and the oil, passed over to another, but it was not gone forever. He had no power to sell beyond the year of jubilee. When this joyful morning dawned, he went back to his family estate. It was all his own again, clear of all encumbrances. The little homestead, and the farmyard, and the fields, and the garden, all had come back to him and none could dispute his right. Just so my Lord and Master declares to all who believe in Him that the estate which Adam forfeited is restored to all for whom the Second Adam died. The alienated heritage is our own again. The great Father’s love, and favor, and care, yes, all things, whether things present or things to come, or life or death, all are ours and we are Christ’s and Christ is God’s. If we are believers and we are of the true seed of Israel, this day the Lord Jesus proclaims to us a restoration of all the lost privileges and blessings which originally belonged to manhood. Behold, believers, all covenant blessings are yours—rejoice in them! Partake of heavenly blessings freely. Let your soul rejoice in its portion and delight itself in fatness."

Said Spurgeon:

"...there is appointed a day of vengeance for all the enemies of Christ and this will happen in that bright future day for which we are looking. Not merely for rejecters of His gospel will there be vengeance, but for all men and fallen spirits who dare to oppose His sway. Behold He comes a second time. Every winged hour hastens His advent and when He comes, it will be a great and a dreadful day to His foes. It will be to His saints the day of their revelation, manifestation, and acceptance, but to the ungodly, “the day of vengeance of our God.” “Enoch, the seventh from Adam, prophesied of these, saying, “Behold, the Lord comes with ten thousands of His saints to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him.” Paul also bears witness 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.”

Note the vengeance and the grace combined. The Prophet Isaiah saw our great champion returning from His last fight, and thus spoke concerning Him, “Who is this that comes from Edom, with dyed garments from Bozrah? This that is glorious in His apparel, traveling in the greatness of His strength? I who speak in righteousness, mighty to save; why are You red in Your apparel, and Your garments like Him that treads in the wine vat? I have trodden the winepress alone; and of the people there was none with Me: for I will tread them in My anger, and trample them in My fury; and their blood shall be sprinkled upon My garments, and I will stain all My raiment. For the day of vengeance is in My heart, and the year of My redeemed is come.” Observe, again, the connection between the day of vengeance and the year of the redeemed. At the Second Advent, Christ will come to be glorified in His saints and they shall be manifested in the fullness of their acceptance, but it will be an overwhelming day of vengeance for all those who have hardened their hearts and continued in their sins. “Behold, the day comes that shall burn as an oven; and all the proud, yes, and all that do wickedly, shall be stubble: and the day that comes shall burn them up, says the Lord of hosts, that it shall leave them neither root nor branch.” (PROCLAMATION OF ACCEPTANCE AND VENGEANCE, NO. 1369)

Modern Innovators & Ultraists

Elder John M. Watson (medical doctor) of Tennessee and Elder John Clark of Virginia (editor of "Zion's Advocate") were two of the leaders in the formation of the "Primitive" or "Old School" Baptist denomination. Yet, today, their writings have been buried. Twentieth century Hardshells loved to preserve the writings of C. H. Cayce, John R. Daily, and others of their ilk from the late 19th century, yet they did not want to preserve the writings of Watson and Clark. In the previous posting we cited from Elder John Clark. Now, let me cite from Watson.

"Our not exhorting sinners to repent and believe, is a gross deviation from the gospel rule, and a palpable perversion of the great commission under which we preach." (page 517 of his book "The Old Baptist Test" and previously cited by me HERE)

Neo Hardshells are, according to Watson, guilty of serious heresy!

We believe as did Watson and Clark!

We saw how Clark referred to the Hardshells as "hyper straight-laced" brothers. Watson called them "modern innovators" and "ultraists."

"Some of our ultraists are occasionally heard to say, in our pulpits, that they have no authority to preach to sinners, and they seem to glory in their fancied exemption. Nothing appears to give them greater offence, or savors more of Arminianism with them, than for sinners to be exhorted to repent!" ("Old Baptist Test," pages 327, 328) (see here)

Today's Hardshells are the very "ultraists" that Watson condemns! He refers to their "ultra doctrinal course" and "ultra tenet."

He calls them "modern innovators." Today's Hardshells need to know these things about their past.

"Hyper Straight-Laced" Hardshells

In my book "The Hardshell Baptist Cult," I wrote several chapters titled "Addresses to the Lost." Every neo Hardshell should read those chapters. The following is taken from chapter 43, being the second posting in those chapters. (see here) It was written by Elder John Clark, editor of "Zion's Advocate."

"When many of our people ran wild, a few years ago, in support of a great many institutions, which we considered as innovations in the house of God, our churches and ministers that remained seemed to have pressed very far to the other extreme, and so many have settled down upon the plan of not doing anything whatever to promote the cause of Christ and display the glory of God. Hence, when a minister exhorts to the performance of works of faith and labors of love, and is himself diligent in business, fervent in spirit serving the Lord, and insists upon the prompt compliance with all that Christ has commanded by those that love him, those hyper straight-laced brethren become alarmed, lest he should run into Arminianism." ("Correction In Churches" in Zion's Advocate--November 1869)

"Hyper straight-laced"! That is a pretty good description of neo Hardshells!