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."