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II.
A REDEMPTION IN RELATION TO SIN
Redemption means liberation because of a payment made.
To believers the concept has a special significance since the payment was the death of the Lord Himself.
A. The Old Testament Doctrine
Three Hebrew words form the lexical basis for the Old Testament doctrine: g˒l, pdh, and kopher.
The primary idea in g˒l is family obligation related to payment of a price.
The kinsman-redeemer had the responsibilities of (a)
redeeming family property that had changed ownership and (b)
marrying a childless widow to raise up children in her dead husband’s name.
When there was no brother available, the responsibility was extended to the next of kin
).
The meaning of the root pdh is that of ransom by payment of a price, as in a commercial transaction, without any obligation arising from kinship
; ).
This word may have more overtones of grace than g˒l simply because the one who redeems has no obligation to do so.
This word may have more overtones of grace than g˒l simply because the one who redeems has no obligation to do so.
.
This word may have more overtones of grace than g˒l simply because the one who redeems has no obligation to do so.
The meaning of kopher refers to the sum paid to redeem a forfeited life
;
.
All these words consistently signify deliverance by payment of a price.
The circumstances may vary from redeeming a prisoner of war, a slave, a pawned article, or the nation Israel, but always because of the payment of a price.
All these words consistently signify deliverance by payment of a price.
The circumstances may vary from redeeming a prisoner of war, a slave, a pawned article, or the nation Israel, but always because of the payment of a price.
).
All these words consistently signify deliverance by payment of a price.
The circumstances may vary from redeeming a prisoner of war, a slave, a pawned article, or the nation Israel, but always because of the payment of a price.
Little direct association is evident in the Old Testament between redemption and sin (but see
; ).
The lack of formal statements making the association is doubtless due to the ever-present and obvious link between redemption and sin seen in the sacrificial system.
Because it was continually seen, it did not have to be said so frequently.
The lack of formal statements making the association is doubtless due to the ever-present and obvious link between redemption and sin seen in the sacrificial system.
Because it was continually seen, it did not have to be said so frequently.
.
The lack of formal statements making the association is doubtless due to the ever-present and obvious link between redemption and sin seen in the sacrificial system.
Because it was continually seen, it did not have to be said so frequently.
B. The New Testament Words
1. Agorazō.
The basic idea in this word is to frequent the forum.
Then it took the meaning of buying or acquiring in the forum.
The New Testament uses it twenty-four times in this usual meaning of buying
).
The Septuagint uses it with the same basic meaning of buying, a simple commercial transaction (e.g., ; , ).
.
The Septuagint uses it with the same basic meaning of buying, a simple commercial transaction
; , ).
-
The soteriological use of agorazō in the New Testament includes three basic ideas.
The soteriological use of agorazō in the New Testament includes three basic ideas.
(1) In His work of redeeming, Christ paid the purchase price for all mankind ().
(2) The price itself is clearly stated to be the blood of Christ ().
(3) Because we have been bought with that purchase price, we are to serve Him (; ).
(1) In His work of redeeming, Christ paid the purchase price for all mankind
).
(2) The price itself is clearly stated to be the blood of Christ ().
(3) Because we have been bought with that purchase price, we are to serve Him (; ).
(2) The price itself is clearly stated to be the blood of Christ
(3) Because we have been bought with that purchase price, we are to serve Him
; ).
2. Exagorazō.
The compound simply adds the idea of purchasing out of the forum.
Two passages in which this word is used are especially significant.
In
2. Exagorazō.
The compound simply adds the idea of purchasing out of the forum.
Two passages in which this word is used are especially significant.
In
the substitutionary nature of Christ’s death stands out clearly.
We were under a curse.
He bore that curse.
We have been removed from the curse.
In 4:5 Paul declared that believers have been completely removed from being under the Law.
the substitutionary nature of Christ’s death stands out clearly.
We were under a curse.
He bore that curse.
We have been removed from the curse.
In 4:5 Paul declared that believers have been completely removed from being under the Law.
In passing, we might note an interesting use of this compound in a nonatonement passage, .
Here believers are exhorted to redeem the time, that is, to buy it up and remove it from useless activities.
3. Peripoioumai.
This word occurs only one time with reference to the Atonement, in .
It means to keep safe or to preserve.
In the middle voice as used in this verse, it means to keep or save for oneself or to acquire or gain possession of.
Thus the idea is that God acquired the church through the blood of His own Son for His personal possession.
Again the idea of a price paid is prominent, and that price clearly was the death of Christ.
4. Lutroō.
From the root luo, to loose, this word was used for loosing clothes or animals or prisoners.
It was usually connected with a ransom being paid as a condition of release.
Thus its meaning is to release on receipt of a ransom.
a.
In the Septuagint.
The half-shekel atonement money levied before the tabernacle was constructed was a ransom payment for each Israelite twenty years and older
The Year of Jubilee involved redemption of property
The Year of Jubilee involved redemption of property
The difference between the greater number of firstborn and the lesser number of Levites was compensated for by a five-shekel ransom per extra person
).
In all these instances the idea was freedom because of a price paid.
In all these instances the idea was freedom because of a price paid.
b.
In classical Greek.
Again the meaning is uniformly release on receipt of ransom paid.
The word was often used in relation to the redemption of slaves and prisoners of war.
c.
In the New Testament.
The verb lutroō appears in (of the national deliverance of Israel);
; and (of individual redemption).
Note especially in the latter reference that the price paid is the blood of the Lamb.
The noun lutron occurs only in and .
As previously discussed under the meaning of anti this verse clearly affirms substitution, and the price to be paid is the death of Christ.
Lutrōsis is used in connection with the national deliverance of Israel in and 2:38.
In the sacrificial system of the Old Testament serves as the background for the once-for-all sacrifice of Christ.
Again the price is clearly “His own blood.”
Apolutrōsis appears 10 times in the New Testament: once referring to non-Christian release (),
once in the general sense of Christian redemption (),
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