| || |An Alphabetical Analysis Volume 7 - Doctrinal Truth - Page 128 of 297 INDEX | |
'Ye were not redeemed with corruptible things' (1 Pet. 1:18).
Lutrosis is the consequent redemption, the act of freeing and releasing
by a ransom (Luke 1:68; 2:38; Heb. 9:12).
Lutrotes is of necessity the redeemer and liberator, and is referred to
Moses in Acts 7:35.
Apolutrosis or 'releasing by ransom' (Exod. 21:8). It is used in Luke
21:28 for the national redemption, referred to in Luke 1:68; 2:38 and 24:21,
and in Hebrews 11:35 of release from suffering and persecution, the remaining
eight references having a direct bearing upon redemption either by sacrifice
or at resurrection. We give the eight references here:
'The redemption that is in Christ Jesus' (Rom. 3:24).
'The redemption of our body' (Rom. 8:23).
'Who of God is made unto us ... redemption' (1 Cor. 1:30).
'In Whom we have redemption' (Eph. 1:7).
'The redemption of the purchased possession' (Eph. 1:14).
'Sealed unto the day of redemption' (Eph. 4:30).
'In Whom we have redemption' (Col. 1:14).
'For the redemption of the transgressions' (Heb. 9:15).
Here, it will be seen that redemption in all its aspects is presented.
Redemption from sin and from death, and the future redemption of the
purchased possession. The two references in Ephesians 1, namely in verses 7
and 14, stand related together as the Passover in the book of Exodus is to
the Kinsman-Redeemer in the book of Ruth, Ephesians 1:7 being the initial
redemption by blood, bringing with it forgiveness; Ephesians 1:14 being the
concluding redemption bringing with it entry into our inheritance in
resurrection. When, therefore, the apostle penned the words, 'in Whom we
have redemption', all that we have already seen and much more is to be found
in these most wonderful types. This Redeemer was indeed, a Kinsman-Redeemer,
a ransom had been paid and a release effected.
There are some who, while going so far with us in this matter, hesitate
to endorse in its fulness the Old Testament sacrificial system, and would
indeed suggest that here, in this most spiritual of all Paul's epistles, the
grosser and lower aspects of the Old Testament ritual, right and proper
though they may have been in the age when they were instituted, must be left
behind as we contemplate all spiritual blessings as our lot and portion.
This, however, is shattered by the fact that Paul unhesitatingly and of
purpose adds the words 'through His blood' before he proceeds to the
forgiveness of sins. A reading of these two epistles of the Mystery,
Ephesians and Colossians, will reveal that even though our blessings are 'all
spiritual', even though our sphere is in 'heavenly places', even though we
were chosen before the foundation of the world that we should be 'holy', our
access to these blessings, our meetness for such a sphere, is provided for
us, as it must be provided for any believing sinner of whatever calling or
sphere, by the sacrificial Offering of the Saviour. It is true not only for
the Hebrews, but for the Gentiles, that 'without the shedding of blood is no
Scriptural Truth, or Pagan Philosophy?