the payment of a price.  In Ephesians and Colossians in the phrase `redeeming

the time', the reference is still to the market place, but in the sense of

`forestalling', being as keen for the Lord as those who queue up at the bargain

This leaves the word lutroo and its derivatives.  Let us trace the usage

of the word from its primitive source, luo.  It means to loose as opposed to

deo, to bind, and is used of the loosing of a colt, of the string of the tongue,

then by an easy transition, for the loosing of souls from the bondage of sin,

for the `breaking' of a commandment, for the `breaking down' of the middle wall

of partition, and for the `melting' and `dissolving' of elements with fervent

Lutron.  We now come to the means of loosing, and here the reference is

entirely to the sacrificial loosing from sin. It is translated `ransom' in

Matthew 20:28 and Mark 10:45, where it is followed by the preposition anti,

the preposition of equivalence.  In 1 Timothy 2:6, the preposition is

incorporated with the word lutron, and followed by huper `on behalf of'.  Lutron

always means `the price paid for the liberation of those in bondage', and is

employed by the LXX as a translation of the Hebrew gaal in Leviticus 25:51 and

elsewhere.  Matthew 20:28 carries the typical teaching of Numbers 35:31 over

into Christian reality.  Lutroo literally means `to bring forward a ransom', the

active being used not of him who gives, but of him who receives it, hence `to

release on receipt of a ransom'.  In the middle voice it means `to release

by payment of a ransom, to redeem', and in the passive

`to be redeemed, ransomed' (Cremer).  There are three occurrences in the New

`He which should have redeemed Israel' (Luke 24:21).

`That He might redeem us from all iniquity' (Titus 2:14).

`Ye were not redeemed with corruptible things' (1 Pet. 1:18).

Lutrosis is the consequent redemption, the act of freeing or 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 LXX).  It is used in Luke

21:28 for the national redemption already referred to in Luke 1:68 and 2:38, and

in Luke 24:21; and in Hebrews 11:35 of release from suffering and persecution.

The remaining eight references have a direct bearing upon redemption by

sacrifice.  We give them 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 1:7,14 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