REDEMPTION
[p. 234] REDEMPTION
Romans 3: 24; 1 Peter 1: 18, 19; Romans 8: 23
In seeking to present the gospel at this time, I wish to range what I have to say under the heading of redemption. This is one of the chief words in the divine vocabulary, and, as you will have observed, it appears in each of the scriptures before us. It has more place and force in the language of the Spirit of God than it has in ordinary usage among men. It refers in Romans 3 to the penalties under which men, that is, the whole race, fell through sin.
Man is God’s greatest creature. Christ, of course, is a Man, but He is not a creature. Man is seen in Christ in his greatest possible distinction — “the man Christ Jesus” conveys the greatest possible idea of manhood. He is above creation for He is a divine Person — “Christ, who is over all, God blessed for ever” (Romans 9: 5) — but yet He is a real Man, and as become Man, God calls attention to Him as His complete idea of manhood. Primarily man was a creature and is, just as cattle are; in fact the word ‘creation’ refers to inanimate things as well; the whole realm comes under that. “God created the heavens and the earth” (Genesis 1: 1). Then we are told of the living things, birds, reptiles, sea monsters, and land animals, and finally man: man being the highest idea in the whole realm of creation, and God was very pleased with him as His chief handiwork. God “breathed into his nostrils the breath of life; and Man became a living soul” (Genesis 2: 7). He is first said to have been created, then formed; made out of a certain material which had itself been created. God having formed him, breathed into his nostrils — a wonderful transaction. It is very touching that the great Creator should breathe His own breath as it were, into this creature, whereby man is said to have become “a living soul;” soul meaning that he is to have affections.
Man became a living soul by the breath of the Creator so that he was peculiarly interesting to his Maker, and hence when sin robbed God of him, for that is the idea presented, God lost him. Man was there as before physically, but morally damaged, alienated subsequently from God by wicked works, which brought about an intolerable state of things in the creation; intolerable to God. It was so intolerable that He immediately devised means by which man should be redeemed out of the sinful condition into which he had fallen. God set to work immediately to remedy what was so dishonouring to Him. He had rested on the Sabbath, but began to work again as sin came in, and He has been working ever since, as our Lord said, “My Father worketh hitherto and I work” (John 5: 17). The first thing was that God made clothes. Think of the divine stoop to do that! To do that He had to kill an animal; which animal it was or how it happened we do not know, but we do know that the clothes were made out of skin — necessitating death.
God began thus, He indeed was the Redeemer. He had the right to redeem; no one else had; and the mode of redemption was gradually outlined. God is very patient and painstaking in what He does, in order that the idea that He would convey should become ingrained in man, in such as had understanding; for God began not only in clothing man, but in working in men and that work led to spiritual understanding in them. He began to work as sin came in, not only to make clothes, external covering, but to change the whole texture of man. The serpent had introduced into man an evil texture or condition which took character from himself. Thus in the New Testament he is called the old serpent, the devil, and Satan. He started by injecting a poison which could [p. 236] not be eradicated. That condition had to be dealt with judicially; it was condemned and set aside in the death of Christ. God began in Genesis 3 to work again, not to create another man in a literal sense. He began to work in some men, in Adam, Abel, Seth, Enoch, Noah, Abraham, and millions more. That is what God began to do and kept on doing, and in relation to the work He laid down great principles to be observed by persons who had understanding, and amongst these principles was this matter of redemption.
The Bible from Genesis 3 right down to the end deals with this great subject of redemption. It was laid down in detail during centuries, God patiently and painstakingly placing it before men, so that when the time came for the thing to be accomplished fully, finally, and eternally, it was understood. In the process of the teaching God amplifies, in the book of Ruth, in a very touching manner, this matter of redemption. It is a beautiful story, but it is more beautiful spiritually than it is verbally, and those who have understanding appreciate God’s thought in it. The book brings out how redemption was attested, and how it was to be effected.
One thing that is emphasised is that it required wealth to effect redemption; it needed a wealthy man, and a man appears named Boaz who is called “a mighty man of wealth”, (Ruth 2: 1). There was another who had more claim to redeem, for might and wealth alone would not suffice; there must be a right attached to it. That right belonged to God. Boaz is only a figure. The right that belonged to God was carried down here into manhood in Jesus, who is God, but still a Man. It is a question of the redemption of men, therefore the redeemer must be a man, he must be a kinsman to those who were to be redeemed; (Ruth 3: 13, 14). Thus in order to be a Kinsman to man God Himself became Man,
[p. 237] and this took place in one of the divine Persons becoming incarnate. “The Word became flesh and dwelt among us” (John 1: 14).
“There is one God, the Father” (1 Corinthians 8: 6) who remains in the Deity and always will, as God. He retains that position. The other two Persons retain Their places in the Deity, but they have been pleased to come down and take a lower position in order to carry out this great matter of redemption and to effect all the will of God. It is carefully stated in Scripture, of the Lord Jesus as Man, that He is “holy, harmless, undefiled, separated from sinners, and become higher than the heavens” (Hebrews 7: 26). Of no other could that be said, save of Him who is Himself God, nevertheless a Man, so that He is related to men.
One of the most beautiful appellations of Christ is “Son of man”. David says, “What is man, that thou art mindful of him? and the son of man, that thou visitest him?” (Psalm 8: 4). So that you can see how our Lord Jesus Christ coming in that way is related to us. Coming into this world He stood in relation to all men. “For God is one, and the mediator of God and men one, the man Christ Jesus” (1 Timothy 2: 5). Whether they be wicked men, religious men, rich men or poor men, royal or beggars, they are men. They are not to be despised because they are kings, or beggars; they are men and Jesus became a Man so that He might have right amongst them. He carried down all divine rights, and with them the right of redemption.
According to the book of Ruth there was another man who had a prior right, being nearer than Boaz, as kinsman to Naomi and Ruth, and the opportunity to redeem was offered to him, but he could not do it, saying, “Lest I mar mine own inheritance”. So that the matter is entirely in the hands of Boaz, who takes it up and makes it clear that he will buy the inheritance [p. 238] in question and take Ruth the Moabitess as his wife. That brings me to this thought, that the secret of God’s movements to redeem was that He valued what He had lost through sin, those who had come under the penalty of death. He valued man, that order of being; that is, ourselves, as of that order in His creation.
Now let everybody take that in, that God values man. He has the most supreme interest in man, and He has taken up His right and come down here in Jesus to effect redemption, to have that creature back, whom He had lost, as already said. He says in effect, I must have him back. God says to any sinner, I want you back on My terms, the best terms, they are better than yours! I have sacrificed My Son so as to relieve you of the obligations that lay upon you. I have given My Son to die for you.
As John said: “We have seen, and testify, that the Father has sent the Son as Saviour of the world” (1 John 4: 14). Further, John says: “And he is the propitiation for our sins; but not for ours alone, but also for the whole world” (1 John 2: 2). How wide and complete is the redemption which God has effected for us! It is “the redemption which is in Christ Jesus”.
Having said all that, I come to my first Scripture. What I have been saying is all gathered up in that one verse: “Being justified freely by his grace through the redemption which is in Christ Jesus”. That is the redemption. There is no other. To get a full view of it we must begin at the third of Genesis. Outlined, as I said, and depicted in type and figure throughout the centuries; now, here it is in a few words: “Being justified freely by his grace through the redemption which is in Christ Jesus”. That is where it is — in Christ Jesus. It is in the most sure and certain position, and it will remain there whilst it is needed.
[p. 239] The time is coming when it will be replaced by judgment, for the time of grace will cease and those who have rejected this wonderful redemption “which is in Christ Jesus” will be shut out. They may knock at the door and say: “Lord, Lord, open to us”, but He from within will say: “I do not know you”. They will be shut out forever. Those who are outside that door, in that day, as having rejected this wonderful offer, will be lost. God as it were closes the door. It is a finished matter, and those outside will never come into the gain of this wonderful redemption. Is there one here who has not availed himself of it? Look at the words: “Being justified freely by his grace through the redemption which is in Christ Jesus”.
Now notice the word “grace” in this sentence. It is a means by which God primarily devised all this. Redemption is one thing, grace is another. Grace refers to the attitude of God, it enters into the provision made for man’s redemption, and it also affects man so that he values and avails himself of God’s provision. Grace is the principle on which God proposes the matter to men, so as to secure their confidence.
Thus, if a sinner were to say, You do not know how bad I am, or you would not think of me coming into this wonderful offer, God would reply, The word ‘grace’ implies that I am greater than your sins. I am infinitely above your sins. I know all about them, I have kept an account of them in My books. I know them far better than you do, but I am approaching you notwithstanding these. My Son, whom I sent to die for you, has glorified Me in His death, in respect of your sins, and now I am offering you full forgiveness — for you to accept on the principle of faith. That is grace. Grace reigns. That is a wonderful word for the sinner. It reigns. The idea of reigning in Scripture is not a limited [p. 240] monarchy — king, lords and commons — it means absoluteness in rule. Grace is on the throne. Indeed we have “the throne of grace”. If there is a sinner here, I would say to you, Does it not appeal to you that God is perfectly cognisant of your history, and yet is offering to justify you? You may at this moment be “justified freely by his grace through the redemption which is in Christ Jesus” (Romans 3: 24).
One woman, a very bad woman, the woman of Samaria, was conversing with the Lord Jesus and He spoke freely to her of many things, particularly of living water. He spoke of Himself to her as He was then, but, the present position of Christ is greater. You will recall what I said as to the Person of Christ, but if He remained in the condition in which He was as speaking to that woman, none of us could have been saved. The gospel is about Christ as He is now. It is a crucified Christ, a risen Christ, a glorified Christ, that we preach. Great blessings are available and I urge that no one should neglect them.
I speak of the Samaritan woman because she said, “Give me this water”. She was ready for what He proposed. I hope that while I am speaking, someone is saying, I will decide to believe on the Lord Jesus tonight. Some young people may be putting it off, perhaps saying, When I come out of school I will think about it. There are many excuses Satan puts into our hearts to postpone this matter, but it may be there is one here who would accept what God offers. You want redemption. The woman of Samaria wanted the living water. The Lord says to her: “Go, call thy husband and come here”. Marital affairs are very frequently the opening up of a history, and it was so in her case. She said: “I have not a husband”. But that was not all the truth. The truth made the matter worse. The Lord said: “Thou hast had five husbands and he whom now thou hast is not thy husband”. That was the flash [p. 241] of light in her soul, and it is what each sinner needs, because there must be the judgment of sin. Redemption refers to the judgment of sin on God’s part. Man has sold himself. God says, I want to buy you back on My own terms; I want you back in a condition suitable to Me. So the question of sin is to be met on the sinner’s side also. It is no kindness to hide that matter. The Lord says to the Samaritan woman, If you want this living water this matter of your sins has to be faced. Thus He tells her of her guilty relationship. I would urge on each to think of the importance of judging the sin of his own history. Repentance in the believer is necessary to the reception and enjoyment of forgiveness. Saul of Tarsus was worse than the woman of Samaria, being the chief of sinners, but he judged his course and came to own his guilt, and it is he that pens these words: “Being justified freely by his grace through the redemption which is in Christ Jesus”.
At this point it is needful that all should be reminded that while redemption is for all, it is efficacious only in those who have faith. The word ‘faith’ is allied to the word ‘grace’. The natural man might say: It’s all well, I am saved; but what about the principle of your acceptance of the gospel? It is presented according to the “law of faith”. The whole universe is governed by laws or principles. So God has put this matter on the principle of faith. It is effective in none save those who have faith, “For righteousness of God is revealed therein, on the principle of faith, to faith” (Romans 1: 17). It is the “righteousness of God by faith of Jesus Christ towards all, and upon all those who believe” (Romans 3: 22). The Mediator of God and men is one, “the man Christ Jesus who gave himself a ransom for all” (1 Timothy 2: 5, 6). But then God attaches terms to it: that is, it must be received by faith. Assenting [p. 242] to the gospel in a mere mental way is missing the principle, and he who does so, falls away like a wandering star. So that the word now is “faith:” “Being justified freely by his grace through the redemption which is in Christ Jesus; whom God has set forth a mercy-seat through faith in his blood” (Romans 3: 24, 25). Think of the blood of Jesus. No other blood is of any value at all for redemption. I believe in that blood. It is the great remedy for sin. Scripture says “through faith in his blood”. It cleanses us from all sin; there is a perfect unalterable basis in the blood of Jesus to constitute anyone righteous, where faith exists. The passage goes on to say that it is, for the showing forth of God’s righteousness in the present time, so “he that he should be just, and justify him that is of the faith of Jesus” (Romans 3: 26). God is pleased to say of Himself here Romans 3, that He is just in passing over sins from Abel onwards, even as today He is just in justifying everyone who is of the faith of Jesus. No one can bring a charge against God. “It is God who justifies: who is he that condemns?” (Romans 8: 33, 34). No one. Will you not join in this redemption which we believers possess, and which is available to you now?
The passage in 1 Peter which I read speaks of redemption “from your vain conversation handed down from your fathers”. Millions in Christendom are suffering today from traditional doctrines and principles — such as are not founded on Scriptures, but what men have taught, and they are generally contrary to Scripture. As sanctioned by distinguished persons and religious systems, these traditional things dominate souls and hence the need of redemption from them. Their “conversation”, that is, their general conduct, is characterised by them.
Many of God’s people are held by this “vain conversation” and they are not happy; they are not in the fellowship of God’s Son; they are not in the enjoyment of their Christian privilege.
Peter makes application of the blood of Christ to such persons as are affected by traditional religious influences. Indeed he credits those addressed in his epistle with the knowledge that redemption from these things is by “the precious blood, as of a lamb without blemish and without spot”. Some here may have accepted Christ’s blood as atoning for their sins, but not as redeeming them from associations that are based on unscriptural traditional principles.
It is thus urgent that this scripture in Peter should be considered. Whatever associations any of us may be in, which are not according to the word of God, should be abandoned. You need redemption from them, and the precious blood of Christ is presented to you now as available for this. Christendom has become judaised; the word of God has been largely rendered void by traditional teaching, see Mark 7: 6 - 13. Every Christian thus affected is called upon by the Lord to appropriate by faith His blood, for deliverance from those traditions, in order to be in the full light and enjoyment of the Christian’s inheritance in the fellowship of God’s people — the Lord’s supper, and all the other privileges of the assembly, in view of the coming of Christ.
Then in Romans 8: 23, we have the very important matter of the redemption of our body. The apostle says: we are “awaiting for the adoption ... the redemption of our body”. Whether, as alive, as we are now, or in our graves, this great feature of our subject is applicable. And what makes this aspect of redemption peculiarly attractive is that, as consummated in us, we shall be in the full enjoyment of the blessed relation of sonship with God, for adoption in the original signifies sonship. We are sons already by faith, according to Galatians 4, but then it will [p. 244] be actually complete, and our bodies will be transformed into conformity to Christ’s own body of glory; Philippians 3: 21.
Our bodies are mortal, this condition being occasioned by sin, and hence their redemption in a state of immortality is necessary; and as believers die it is all the more necessary, for the purpose of God requires that we are to be conformed to the image of His Son. Hence, the dead in Christ shall be raised in spiritual bodies, in incorruptibility, glory, and power; 1 Corinthians 15: 42 - 44.
This third feature of redemption which I had in mind to bring before you, is of the greatest importance and I hope it will be received definitely by all. It is included in the gospel and is a great feature of the believer’s hope, being the completion as to us of the redemptive work of Christ. Thus as our scripture reads, we are “awaiting adoption, that is, the redemption of our body”.