All right, if you have your Bibles,
Ephesians 1 and verse 7 for our text of the evening. We have
to jump in somewhere to grasp a text on the matter of redemption,
and I wanted to start here in Ephesians 1 and verse 7. Then we'll be all over the place,
of course, Old and New Testament with the subject of redemption. But I want to speak on the subject
of redemption in Christ Jesus. All right, Ephesians 1-7, just
for our beginning text, "...in whom we have redemption through
his blood, the forgiveness of sin according to the riches of
his grace." What a wonderful text to begin with. We know that
scripture puts a very heavy emphasis upon the doctrine of redemption,
how closely it stands related unto the gospel of Christ. It
is a vital part of that great salvation of sinners, purposed
and executed by and through Jesus Christ. A Puritan once wrote,
redemption is a large word, unquote. large in the sense that not its
size, but its importance and its place in the Scripture, in
that there could be no deliverance from sin's condemnation unless
there were redemption. There could be no pardon, there
could be no liberty from the bondage of sin unless there is
a redemption. We need redemption, and none
can redeem themselves, not in the spiritual sense, not at all. For the price of our redemption,
the price of redemption of our soul, is of infinite worth. and it is spiritual, or saving,
redemption, and this is not accomplished with corruptible things such
as silver and gold, as Peter reminds us in 1 Peter 1 and verse
18. So then, in this study, we will
show from the Scripture, the Word of our Lord, that there
is a saving redemption, that it is Jesus Christ the Lord that
affects for us this redemption, and that the price of our redeeming
or redemption is his very own blood shed at the cross. 1 Peter 1.19 calls it, the precious
blood of Christ is what we were redeemed with. Then he adds,
of a lamb without spot and without blemish. I wanted to begin with
Ephesians 1 and verse 7 because of something that one of my favorite
authors, the Puritan Thomas Goodman, wrote in his very extensive commentary
covering the first chapter of this great epistle to the Ephesian
church, which is this. He said at 1.7, that is, Ephesians
1 and verse 7, there is here a transition of sorts if we look
close and pay close attention. What does Paul do here in this
particular place? But he transitions from those
blessings with which we were blessed before the foundation
of the world, when we were chosen in Christ, we were full ordained,
and we were adopted and made accepted in the Beloved. These
are blessings that were ours before the foundation of the
world. These were blessings that were
intended and appointed to us before time ever began. Not only were they chosen in
Christ before time, but having fallen in sin, with and in our
father Adam, the one in whom they were chosen to become incarnate,
performed redemption for them, and that is Christ, to buy us
back out of the bondage of sin. For redemption implies bondage. When you think of redemption,
it implies in our mind bondage. since redemption is a purchase
of one that is in bondage or that is enslaved. But let's go
back to the transition here at Ephesians 1 and verse 7, where
Christ, who is our Head, also is our Redeemer. the one in whom
we were chosen and given such blessing, is also our Redeemer. Let's look over the passage.
In verse 3 through 6, there is the listing of those acts and
those blessings of God that were ours before the world. Then when
you come to verse 7, there is that transition I mentioned.
He names those blessings that come with the redemption of Christ
wrought out in time when he was incarnate. Now, the last words
written before chapter 1 and verse 7 are these, he has made
us accepted in the Beloved, yet made us accepted in Him. And, of course, the Beloved is
none other than the Son of God, the Son of God's love, the Son
that God loved so well and so deeply, the Beloved Son, the
one in whom He delights. He has made us dear unto Him
to be highly favored in and through the Beloved." That's in chapter
1 and verse 6. And by the way, I agree with
Goodwin that that verse 6 was done in the eternal blessing
before the world, and that it goes with those blessings. But
the next words in verse 7, in whom, meaning in the Beloved,
in Christ, in God's own Beloved and Blessed Son. Now, some have
pointed out from Ephesians 1 and verse 7 here that there is that
there is the article before the word redemption. We don't see
it in most of our King James Virgin Bible, but scholars say
that it is the redemption. John Eady put it this way, this
redemption is so unique in its nature that it is emphasized
in solitary eminence, and others have translated it, in whom we
are having the redemption, or we have the redemption. And they
place the emphasis upon the word, we have. In Him we are having
redemption. So let's define the meaning of
this redemption that we speak of this evening. From seeing
that collection of words that we meet with in Scripture, and
particularly in the New Testament, several words that we meet with
that carry us to the same thought. For example, that would be the
word redeemed. And that would be the word ransom.
Even the word bought is used in the New Testament and Dubai. There are several types then
of redeeming in the Old Testament, such as the firstborn was to
be redeemed, Exodus 13 and 13. They could redeem land. They could redeem a man or a
brother who had fallen under a load of debt. and had lost
his inheritance. They could redeem captives that
had been taken away, redeeming them with a prize. Now the ideas
of ransom and redemption is promised in the Old Testament, which were
types of the great ransom which the Messiah would make in behalf
of his people. When we come to the New Testament,
the idea of ransom then is singular. That is, it is one ransom that
ransomed. They are not two or more or many. There is one ransom that ransomed. And this ransom is the same for
one and all that are ransomed. And the idea of ransom or redemption
is very prominent, being mentioned by several of the authors in
the New Testament that speaks to us of its great importance,
because it is included by so many different authors in the
New Testament. Now, to redeem means to deliver,
not by power or by slaughter, but by the payment of a price. To redeem is the paying of a
price. Gil wrote that the English word
redemption, which is from a Latin word, and it means to buy again,
It means to buy out, it means a buying again, it means to buy
and then release, it means to buy and release upon the payment
of a price or called a ransom. And this is clearly evident when
we read in the New Testament such expressions as acts 20 and
verse 28, the church of God which he purchased with his own blood,
that is, the blood of Christ. Paul tells the Corinthians, 1
Corinthians 6 and 20, that they ought to behave themselves and
they ought to avoid fornication and such like because, he said,
you are bought with a price. We see it again in 1 Corinthians
7 and verse 23, ye are bought with a price. Be not the servants
or the slaves of men." In Ephesians 1 and verse 14, we read of the
purchased possession, and in 1 Timothy chapter 2 and verse
6, that wonderful passage concerning Christ who gave himself a ransom
for all. So then, to ransom is to redeem,
and to redeem is to buy with a price, then when is the price
which has been required and has been paid and has been received,
and the debt has been canceled upon the payment? Of course,
Christ is the one who paid the ransom, so then what is the payment? With what did our Lord pay a
ransom? What price did the Lord give? What did our Lord pay in order
that it might be the redemption of His elect? What's the medium
of exchange in the Lord's great redemption? Ephesians 1 said,
we have redemption through His blood. In 1 Peter 1, 18 and 19,
already mentioned, he says, We are not redeemed with corruptible
things such as silver and gold, received by vain tradition from
your Father, but with the precious blood of Christ. as of a lamb
without spot and without blemish." Now, that word precious here
has the idea, not like we say today, oh, isn't that precious,
or isn't she precious? It has the idea of something
valuable. It refers to something that is
costly. It is highly esteemed. It is
worthy. And for emphasis, this shows
how it excels that which men use to purchase a thing, silver
and gold. But notice that the Apostle Peter,
as far as redemption is concerned, refers to silver and gold and
calls them corruptible because they are liable unto decay. He may use this language because
of more than one reason. Number one, silver and gold were
used in the Old Testament in the redemption of people, but
are insufficient for the price of our salvation in Jesus Christ. Number two, because among merchants,
these are considered the highest in value, silver and gold. is as high as one might be able
to attain. It is the most stable means of
exchange, silver and gold. As far as redemption goes, the
apostle, however, calls silver and gold corruptible. And in
the New Testament, this word is used in at least four areas. in Romans 1 and 13, corruptible
man. Secondly, of the dead body in
1 Corinthians 15, 53 and 54. Thirdly, in 1 Corinthians 9 and
verse 25, that crown of glory or that crown that they won in the Greek
games. And Paul said, you do that to
obtain a corruptible crown, because it will corrupt, but we an incorruptible
that fadeth not away. Fourthly, in 1 Peter chapter
1 and verse 23, of natural seed is this word corruptible then
used. So the conclusion, That which
men most highly esteem, that which they place the most value
in, that which they most highly pride, is not a suitable ransom
for the soul of a sinner. For in comparison to the blood
of the ransom, it must be reckoned among the things that are corruptible
and not fit for redemption. Another point, the freeing of
sinners from the enslavement of sin and the setting of the
captives free is, as the old Puritan Thomas Manton put it,
the rescue was not by force, but by the paying of a ransom."
Remember, Abraham heard that Lot had been taken hostage and
taken away, and Abraham went with his forces and he slew them
hip and thigh, and by force regained again his nephew Lot in Genesis
chapter 14. But on the other hand, when Boaz
redeemed the house of Elimelech, and all of those widows, it was
by the paying of a price." See Ruth chapter 4. He said, Ruth
have I purchased to be my wife. Purchased her, bought her. Now to repeat a point, a ransom
or redemption implies bondage and enslavement or servitude
from which deliverance is needed because it is a condition both
of danger and of misery. And most persons would vehemently
deny that they are a servant of sin and of Satan. Pick people
out of the pew, pick people off of the street. and tell them
that they are enslaved unto sin and its bondage, and they would
have a hissy fit. In fact, they would take it as
a downright insult to be told that they are a slave of sin. Because you see, there is a measure
of self-righteousness in every person. And they weigh what they
consider to be their good and what they consider to be their
bad. Or they weigh their life and their good against that of
someone that they know. Like the Jews in John chapter
8, verse 31-36. What do you mean, make us free? They said to the Lord. The Lord
had said to them, you shall know the truth and the truth shall
make you free. And their response was, what
do you mean, talking to us of being made free? We are Abraham's
son and we're never in bondage. unto any man. Don't talk to us
of freedom. When were we ever in bondage
that we needed deliverance from?" Now, this is an unbelievable
response, I want to say, from those as even as they spoke to
the Lord. Had they forgotten Egypt and
the years in bondage there? Had they forgotten Babylon and
the misery by the rivers of Babylon? Even As they spoke and made this
denial, they were chafing under the harsh Roman yoke from which
they wished Messiah might set them free. However, the Lord
makes it clear here in John 8 what bondage it is that He meant. In verse 34, it is the bondage
of sin. Now, this bondage is at least
threefold. Number one, in that sin dominates
the life and the action. Number two, in that those that
are under it are under the condemnation of sin. Number three, the curse
of the law and Christ's blood and Christ's death is the only
remedy for them all and all three at once. It is interesting, and
at the same time somewhat complicated, to study the words in the New
Testament that are used in connection with this redemption. For example,
let's give it a try. The word bought, as in 1 Corinthians
6 and verse 20, is from the word agoradzo. It is like the word
agora, and that word means a marketplace. or a town square where one goes
to make a purchase, where there are things to be bought or sold,
or bought and traded, so that the combined meaning of that
word is to go into the market and there to buy or redeem by
a price and then take possession of that item that you have redeemed
out of the market. And this is the word in Revelation
5 and verse 9. And it said, "...and has redeemed
us by his blood." That is, he has gone to the market the Lord
had. He's gone down into that place,
and He has bought us, bought us with His very own blood. Then we see the word, redeem
and redeemed, as in Galatians, the third chapter, verse 13,
and the fourth chapter, verse 5. It is a strengthened form,
or an expanded form, of the word agorazo, and it is the word ex-agorazo,
meaning to buy out of, to buy up a thing, to rescue by means
of a purchase or by a price. As, for example, the purchasing
of a slave out of the slave market and his awful, pitiful condition,
the price may be paid and the slaves may be delivered. So Jesus
redeemed us from the curse of the law. And then the word ransom
in Matthew 20 and verse 28, Mark 10 and verse 45, I think referring
to the same incident, that Jesus gave his life a ransom for many. and that it involves the word
lu-tron, lu-tron, a redemptive price, a lu-tru-o, to ransom,
a ransoming. And some say it includes the
thought in it of releasing upon the payment of a ransom, and
by receiving the ransom, that upon payment of that ransom,
the one in whose behalf the payment or ransom was made is set free
from that condition out of which the ransom has bought him. Now, at this point in our study,
we raise a very, very important question concerning the ransom
or the buying connected with redemption. We have established
that the Lord Jesus paid a price which was His very own blood. It is also beyond dispute that
this ransom price was accepted as many prisoners have been set
free from the bondage of sin. And the question then that ought
not to stagger us at all is the question, to whom was the ransom
paid? Jesus paid a ransom. That ransom
was his blood. To whom did our Lord pay that
ransom? You know, if we look at it absolutely,
it seems like there could only be two possible answers. But here we might stumble. Here
we might stub our toe. Or some might think it could
be, is it paid to God? Or others would think, is it
paid to Satan? Is the ransom paid to Satan since
he held us in bondage in a sense and in a form? Let me illustrate,
if you can tolerate a short illustration of how easy it is for an ignorant
person to stumble on this question. In the early sixties in our church,
before I was a preacher, we had a brotherhood breakfast every
Sunday morning down at the church building. And one morning I happened
to mention the Lord's ransom. And a skinny, smart-alecky old
man across the room on the other side hollered out, Brother Bill,
to whom did Jesus pay that ransom? Well, I knew the answer and I
blurted out, to the devil! And he grinned, that old silly
grin, and he knew that he had me at that point. Now, the question
can only be answered by asking us another question. Who was
it that shut them up under sin and condemnation? And that will
answer the other question. Who was it that shut them up
under bondage and condemnation? Who was it that required a price
of their redemption before they might go free? Who detained them
as prisoners until a proper redemption had been given? Even here, the
same error can be made that I made in my ignorance in earlier days. The ransom may be required, some
might say, to be paid to the justice of God. But even here,
some might say that it had been paid unto Satan. Not unto Satan
at all was this ransom paid or given. He had no legal right
to hold us as captive, for his having them was an illicit usurpation
of them. So as Gil and others say, quote,
the price of redemption, which is the blood of Christ, was paid
unto God." Thus Thomas Manton said, to recover us there was
a price to be paid by way of ransom unto God. For consider, God and not Satan
is the one that we have sinned against. The sentence was passed
by God, not by Satan. Satan is not the injured party
here in this. He has no right to an infinite
compensation, no right to demand a ransom to let the prisoners
go. It is God and not Satan. that has sovereign authority
over the family of man. It is God whose anger and wrath
must be appeased. Not Satan, but God's wrath must
be appeased by a saving ransom, an infinite one. And that ransom
must be paid to the justice of God, or to satisfy the justice
of God, that it is that that opens the door that the prisoners
may go free. Delivered by a price, bought
we are out of our enslavement. Jesus gave himself to God an
offering and a sacrifice. Ephesians 5 and verse 2. Let
it sink in. To God he gave himself an offering
and a sacrifice. Listen to Hebrews 9 and verse
14. Christ, through the eternal Spirit,
offered himself. unto God without spot. If the
ransom was not paid to God and not paid to His gusted and dissatisfied,
most certainly it was not paid unto Satan in any part or form. Pray tell, then, to whom was
it paid? Well, it is common profession
of Christendom that Jesus died for all sins. It is Arminianism
said that he died for all sin, to make it possible for all sin
to be forgiven, and to make it possible for all to be saved
from their sin, that we must be forgiven and might be forgiven
upon the grounds of his death. So we ask again, who required
the death of Christ in the way that he died? The Father sent
the Son, though not against the Son's consent and will, and received
the price of redemption from the Son Himself. And who exacted
the penalty from Him of our sins from Christ? Who was it that
put him to grief? Who bruised him? Who made his
soul, as Isaiah said, an offering for sin? Isaiah 53 declared,
who forsook him in some way or degree while he were upon the
cross? Who commanded the sword? from
Zechariah 13 and 7, to arise out of his scalper and to smite
God's fellow. Who spared him not, but delivered
him up? Romans chapter 8 and verse 28. Who can forgive sin but God only? And who is sin against but God
and God only? Now, let's switch our focus to
a passage found in Hebrews chapter 9 and verse 12, where there we
read that Jesus, in his capacity as our great high priest, and
watch this, he's not entered into an earthly tabernacle, not
by animal blood, but he has entered into heaven itself. And this
is a point of reference. Watch these words. obtained eternal
redemption." Look at those words, if you would. Now, as a priest,
he did not go to minister in an earthly tabernacle, nor did
he go in with the blood of animals as others. But he entered into
the true and the heavenly tabernacle, having obtained eternal redemption. Now, let's consider another verse,
Hebrews 10 and verse 14, much like this one. For by one offering
he hath perfected forever them that are sanctified. Now, the Hebrew author uses the
word eternal six times and translated in chapter 13 and verse 20, everlasting,
and it means perpetual. It means forever, everlasting,
unending ages that roll themselves one upon the top of another. Everything in verse 12 is a contrast
then to the Levitical system, in that one, not with animal
blood, but his own blood. And two, the Old Testament high
priest went often, year by year, Christ went one time only. Number three, they only made
redemption, if I may use this expression, one year at a time. And that only typically, it typified
that of Christ. While the redemption of Christ,
according to the Hebrew author, is eternal redemption. Because our Lord paid one infinite
price. for our redemption. He oweth
no more, we oweth no more. The price is paid in full. There is no debt to be made up
of the people, none whatsoever. The Lord did not just make a
down payment on our redemption, but he settled the whole debt
so that the redemption is eternal, the effect is everlasting. He obtained it by the price of
his blood. And then let us consider the
word obtained, because the word is translated in some interlinears
and in some versions of the scripture having Having found eternal redemption,"
the word being in what is called the middle voice in the Greek,
meaning to get, meaning to procure, to obtain. Byron's dictionary
of the New Testament words said, the words suggest the accomplishing
of an end which had been had in view. an end that was to be
met and accomplished. He came to justify, and he has
done it. he procured justification and
redemption for each and every one of his elect." Now, looking
at that verse in Hebrews, there is a difference among expositors
and in different versions of the Bible as to the exact time
when the redemption was found or obtained or gotten. and whether to render it having
obtained eternal redemption he entered in, or whether it means,
on the other hand, entering in he obtained eternal redemption. You'll see it both ways sometime. The last way would harmonize
better with the Jewish scheme and the Jewish way of thinking.
The order of atonement was the high priest went in there to
make the redemption in the Holy of Holy. On the other hand, John
Owens, the old Puritan, is adamant that this is strictly and definitely
in the past tense, saying, quote, It is mentioned in a tense denoting
the time past to signify that he had obtained eternal redemption
before he entered into the holy place Be that as it may, none would
disagree that the redemption is everlasting. obtained by the
blood of the Lamb of God everlasting redemption." Now, down the home
stretch we go. Let's consider a couple of matters,
such as an objection or question that might be raised by some. And oh, the Sassanians would
argue along this line. They might say an objection such
as this, "'Why must the Lord buy or redeem or die a horrible
death to buy those that were given to him in the decree of
election. If they're given to him, why
then must the Lord die to ransom them? They're already. Why must
he buy them? Then they are his both by gift
and by purchase. The answer, because they are
his, having been enslaved by sin. He goes and redeems them
like Abraham brought back his nephew, just as one goes and
seeks a lost sheep that has been found, and he brings it back
into the fold. Hear Robert Dabney on the question,
quote, Christ's atoning work, did not dispose the Father to
be merciful." And I'm going to stop there, because when I read
that the first time, I leaned back in my chair, laid the book
down, and looked up at the ceiling. But he says this, and let's hear
him to the end. Christ's atoning work did not
dispose the Father to be merciful, rather He sent the Son to make
atonement because He was eternally disposed to be merciful." Because
before the world, God was disposed to be merciful to those who would
fall into their sin. And then there is the question,
for whom did the Lord make redemption? Who are the objects of this ransoming
of our Lord? He paid a great price. He paid
an infinite price. But the question is, was it for
every person in the world, or was it for God's elect? Who are the objects of Christ's
redemption? They are the ones actually and
really redeemed, ransomed and freed from sin. They are His
sheep, John 10, 11. The church, Acts 20 and verse
28. They are many, Matthew 26 and
28. For you, He said to the disciples,
Luke chapter 22 and verse 20, those who sins the Lord bore,
Isaiah 53 and verse 11, for all things must line up election,
divine love, the atonement, regeneration, and all things. And in Isaiah
53 and 11, there's just a little statement there that I want to
consider, and that is, by his knowledge, shall my righteous
servant justify many, for he shall bear their iniquity. Now, he justifies by bearing
their sins. Therefore, all whose sins he
bore are justified." All are justified whose sins he bore,
and that is a logical connection and conclusion. He justifies
by bearing our sin. Therefore, all whose sins our
Lord bore are justified by him bearing their sins away. How is it? that men claim the
whole world is ransom and the majority of it perishes, a great
failure to the sovereignty and the will of our God. Yes, redemption
bought with a price, the precious blood of the Lord Jesus himself. That's the price he paid to redeem
us. to buy us out of our slavery,
to gain our freedom from the danger and the misery of sin
and of Satan. And thank God it is a precious,
precious price indeed, His blood. All right, let's bow together
please for a word of final prayer.