Redemption


by James M. Flanigan, N Ireland.



AN ILLUSTRATION

AN INTRODUCTION

AN EXPLANATION

A CLARIFICATION

THE IMPLICATIONS

AN ILLUSTRATION

In days gone by when slavery was a wide-spread common practice, the slave market would have been a familiar sight. In these markets men, women and children were sold by auction much as cattle and sheep are sold today. This resulted so often in a lifetime of slavery from which escape was virtually impossible.

Picture some kind and benevolent stranger, unfamiliar with the slave market, being shown around by a friend. The cruelty of it all shocks and offends him. His attention is drawn to some little one, a forlorn and lonely little figure waiting to be auctioned to an unknown master. The stranger’s heart goes out to the child, whose future is bleak and may well be a future of bitter hardship with an unfeeling and callous owner. He asks his companion, “Can nothing be done to save this helpless little one from her sad plight?” The reply is, “O yes! You could buy her! Then she would be yours and you would have the right to release her”.

The auction begins. Someone bids, and the stranger bids. Other bids follow, bid after bid, and each time the stranger bids a higher price. At last the bidding ceases. The stranger’s bid has been successful and the child becomes his property. With what trepidation and fear of the unknown the little one would face her new master. But there is no need to fear. Away from the noisy atmosphere of the slave market he gently explains to her that he has bought her to release her. He has bought her in the market and out of the market. He has paid the ransom price and redeemed her out of her bondage. She is no longer a slave. She is free! She might well look at her benefactor and love him and exclaim, “My redeemer”! He had paid the price that the market demanded and through him she had been emancipated from slavery. Liberated! Redeemed! And indeed she may well wish to stay with him and be the grateful servant of one so kind as he.

Paul appreciated this as he wrote of himself that he was, “Sold under sin” … in captivity to the law of sin … “O wretched man that I am! Who shall deliver me?” Joyfully he adds, “I thank God through Jesus Christ our Lord” Rom.7.14,24,25. A Redeemer has paid the redemption price, not with silver and gold but with precious blood, as another apostle explains in 1 Pet.1.18,19, and the helpless sinner is free. Paul writes again, “Ye are bought with a price” 1 Cor.6.20, and then repeats exactly the same words in 1 Cor.7.23. Does he have the same thought in mind when he says to another “who gave Himself for us that He might redeem us …” Tit.2.14? And again, writing to the Galatians he says, “The Son of God who loved me and gave Himself for me” Gal.2.20. Notice however, that both Peter and Paul are afterwards happy to describe themselves as “bondslaves” of Jesus Christ, 2 Pet.1.1; Rom.1.1. They are, with all who love the Lord Jesus, content to be in a willing bondage of love to Him who has redeemed and delivered them.

AN INTRODUCTION

There are two intriguing things in any study of Redemption. One is that such an apparently simple and beautiful subject can become so complicated and difficult. The other is that such a complicated and difficult subject can be so beautiful and so simple! The lovely word “Redemption” occurs some twenty times in the English Version of our Bible commonly known as the A.V. or K.J.V. Nine of these occurrences are in the Old Testament and eleven are in the New. Redemption of course implies a redeemer, and the word “redeemer” is found eighteen times in the Old Testament but never in the New. The cognate word “redeem” occurs more than fifty times, only two of which are in the New Testament, in Gal.4.5 and Tit.2.14. The associate word ‘redeemed’ may be found more than sixty times, but again most of these are in the Old Testament, only seven of them being in the New. “Redeeming” occurs only in Ruth 4.7, Eph.5.16, and Col.4.5.

If all this seems rather complex, then, to complicate the matter just a little more it must be observed that these familiar English words are actually translations of several different Hebrew and Greek words, the only consistency being with the word “redeemer” which is always a translation of the Hebrew word go’el (Strong 1350), and this must be explained later. Again it must be noted that these original Hebrew and Greek words are often translated by yet other different English words, such as “ransom”, “deliverance”, “buy”, and “bought”.

The complexity of such a variety of Hebrew, Greek, and English words may be eased however, by noticing that there is a common strand which runs through all. To quote the helpful definitions of well-known Bible Dictionaries, the words simply mean, “the purchase back of something that had been lost, by the payment of a ransom” (Easton). Or, “to release by paying a ransom price … especially of purchasing a slave with a view to his freedom” (W. E. Vine), as in our opening illustration. It will be appreciated that a detailed consideration of such a variety of words in the original tongues, with such an array of English renderings, would be a mammoth task. It will however, be necessary to consider some of these words, but it would not be at all profitable if a cold academic approach should rob us of the wonder of our redemption and the joy of knowing Christ as our Redeemer. Every believer in the Lord Jesus knows that while theology and doctrine have their rightful place, redemption is in a Person, a Redeemer.

In connection with this latter it is interesting to note that the expression “My Redeemer” is found only twice in our Bible. Believers love to quote it and speak of it, and how heartily they sing of it –

My Redeemer! O what beauties
In that lovely Name appear;
None but Jesus in His glories
Shall the honoured title wear.
My Redeemer!
Thou hast my salvation wrought.
(Author unknown)
Yet indeed it occurs only twice in Job 19.25 and Ps.19.14. Job and David, in their day, are united in extolling the lovely title. David had been speaking much in that Psalm about sin. There were sins of ignorance. There were secret sins. There were presumptuous sins and great transgressions. Where can he look for help? In the closing verse of his Psalm he lifts his eyes Godward, exclaiming, “O Lord, my strength and my Redeemer”! Job has a problem too, not so much about sin as about suffering and sorrow, of which he has had more than his share. He has lost so much of his family, his wealth, and his health. Those presuming to be his friends were but ‘miserable comforters’, and even his wife had failed to understand. Like David, he looks away from it all, saying, “I know that my Redeemer liveth”. Whether it is deliverance from sin or release from sorrow, these early saints have found the answer – My Redeemer! The saint today rejoices in the same. In Christ there is a present deliverance from sin, from its penalty, its power and its bondage. One day, when the Redeemer comes, there will be deliverance altogether from the sorrow and suffering of earth. How good to be able to look up, and look on, and say, with David and Job, “My Redeemer”!

AN EXPLANATION

Perhaps the most familiar of the Hebrew words in any study of Redemption is the word go’el (Strong 1350), occurring more than one hundred times in the Old Testament. It is variously translated “revenger” Num.35.19; “avenger” Deut.19.6; “kinsman” Ruth 3.12; “redeemer” Job 19.25 and elsewhere. In its adjectival form “redeemed”, it may be found in Isa.35.9, and as “ransomed” in Isa.51.10. These latter references of course are not by any means exhaustive, there are many other occurrences of the word ‘redeemed’ and the diligent student of the subject ought to consult and compare them all.

The first occurrence of go’el is in Gen.48.16. The patriarch Jacob is old and dying and Joseph has brought his two sons to him to be blessed. Jacob stretches out his hands upon them and says, “The Angel which redeemed [go’el] me from all evil, bless the lads”. This has created a problem for some readers in that go’el really does seem to imply a kinsman relationship, as so often in the Book of Ruth, and so the question arises, “Who then is this Angel who has redeemed Jacob from evil?” That He must be a divine Person seems obvious, forming a trinity with the other two mentions of God [Elohim] in the preceding verse. The God of his fathers, the God who had shepherded him all his life, is the Angel who has redeemed the patriarch. This must then be what is known as a Christophany, a ministry of Christ before His incarnation. It is anticipatory of One who would voluntarily take of flesh and blood that He might be our Kinsman-Redeemer. There are other such references to the Angel of the Lord, as in Gen.16.7; 22.15; 31.11; Ex.3.2. These are only examples. There are over fifty more references, ten of them in the Book of Numbers, all in chapter 22, and twelve in the Book of Judges.

“Go’el” however, is most prominent in the delightful little Book of Ruth where it is found more than twenty times in four short chapters. As W. E. Vine writes, “The Book of Ruth is a beautiful account of the kinsman-redeemer. His responsibility is summed up in Ruth 4.5: What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.”

Three things were necessary in a go’el, a kinsman redeemer. He must have the right, the ability, and the willingness to play his part. Our Redeemer has all of these qualities. He has the right for He is indeed our kinsman. The miracle of the Incarnation has brought the Son of God into our world as a Man. He has truly become a Man amongst men. With a Manhood unique and impeccable, but real nevertheless, He has entered into kinship with us and therefore has Kinsman-Redeemer’s rights. He has too, the ability and the power. All the necessary resources are His to pay the heavy ransom price and redeem those in bondage. That unnamed kinsman in the Book of Ruth may have had both the right and the ability, but for some reason he did not have the willingness and his rights were forfeited to Boaz. The privileges and duties of a near kinsman are detailed in several verses in Deuteronomy chapter 25, as also in Leviticus chapter 25 which states “And in all the land of your possession ye shall grant a redemption for the land. If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. And if the man have none to redeem it, and himself be able to redeem it; Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession” Lev.25.24-28. Jehovah had ordained that both persons and properties may be redeemed, and this was a foreshadowing of the great Kinsman who would come to redeem everything which the first man had forfeited by his sin.

Thy sympathies and hopes are ours,
We long O Lord to see
Creation all, below, above,
Redeemed and blessed by Thee.
(E. Denny)
The second occurrence of go’el is in Ex.6.6 and gives us further insight into the story of redemption. “Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God” vv.6,7. Jehovah then adds, “And I will bring you in unto the land” v.8.

This is the only reference to go’el in the Book of Exodus but thereafter the Children of Israel are known as a redeemed people and subsequently there are some twenty-two occurrences of go’el in the Book of Leviticus. Jehovah, from the heights had both seen and heard. He had seen the afflictions and heard the groanings of the nation. The people were in a sad and bitter bondage and in Ex.6.6-8 He gives them that seven-fold promise.

I will bring you out from under the burdens
I will rid you out of their bondage
I will redeem you
I will take you to me for a people
I will be to you a God
I will bring you in unto the land
I will give it to you for an heritage.
The people of course did not at this time know that their redemption would be bought at a price. Perhaps Moses himself did not know until the time recorded in Exodus chapter 12. For every redeemed household a lamb would be slain, blood would be shed, a life would be given as the price of their redemption. All the essentials of a later redemption plan would be enshrined in the selection and slaying of the Passover lamb and the sprinkling of its blood. The lamb must be without blemish, an active male of the first year. At the appointed hour the lamb would be killed. With a bunch of hyssop its blood must be placed on the two side posts and on the upper door post of their dwellings, and inside, sheltered by the blood, the people would eat of the roast lamb with loins girded and feet shod, ready to depart out of Egypt, redeemed!
How many a Gospel preacher has revelled in this story, this ancient foregleam of the Lamb of God. As the Passover Lamb had to be without blemish, so our Redeemer, Himself the Lamb, was absolutely without blemish, and His sinlessness was not because of some monastic existence. He was not cloistered away from the defilement of the world around. He was active as “a male of the first year”, living in Nazareth for thirty years, walking its streets, attending its synagogue, doing business with the men of Nazareth as a carpenter in the town. Much of the detail of those early Nazareth years has been divinely hidden, but from Himself we learn that He was always ‘about His Father’s business’ Lk.2.49, and from an opened heaven we learn that the Father had found delight in Him Lk.3.22. He was indeed “holy, harmless, undefiled, separate from sinners” Heb.7.26. He was truly without blemish, impeccable, incomparable, and incorruptible.

His stainless life, His lovely walk,
In every aspect true,
From the defilement all around
No taint of evil drew.
(M. Wylie)
At the end of thirty wondrous years He was slain. Peter, who knew Him well, writes to believers whose past lives had been spent in the ceremonials and rituals of Judaism. “Ye know that ye were not redeemed with corruptible things, as silver and gold … but with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by Him do believe in God, that raised Him up from the dead, and gave Him glory;” 1 Pet.1.18-21. Paul concurs with this, saying, “For even Christ our passover is sacrificed for us” 1 Cor.5.7.

The redemption of Israel then, from the slavery of Egypt, purchased by the blood of the lamb and accomplished by the arm of the Lord, is an eloquent foreshadowing of our redemption by the blood of the Lord Jesus.

A CLARIFICATION

In the A.V. of our New Testament the word “redemption” occurs eleven times, “redeemed” occurs seven times. “Redeem” occurs only twice, Gal.4.5 and Titus 2.14, and “redeeming” also occurs twice in Eph.5.16 and Col.4.5. Some of these have been referred to in the Introduction. As has been mentioned earlier, the noun ‘redeemer’ is not found in the New Testament. Again, as with the subject in the Old Testament, these New Testament English words are not always the translation of the same Greek word. These words, with their varied meanings, must be considered and explained. Four English words therefore, are the translations of the following Greek words, the meanings of which will greatly help us to a fuller understanding of the great truth of redemption.

Agorazo (Strong 59).

This word, occurring more than thirty times in the New Testament, is only three times translated “redeemed”. Its basic meaning is ‘to buy’, and it is consistently rendered “buy” or “bought” in the AV. It is the word that Paul uses in 1 Cor.6.20 and 7.23 where he writes “Ye are bought with a price”. Three times however, always in the Book of the Revelation, agorazo is translated “redeemed”.

In Rev.5.9 “they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation.”
In Rev.14.3 “they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.”
In Rev.14.4 “These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men.”
It will be readily apparent from these references that a price has been paid for the redemption enjoyed by so many. That purchase price has bought our Lord’s rights to take the sealed book from the hand of the throne-sitter in Revelation chapter 5. It has purchased too, the deliverance of a future faithful remnant of Israel in Rev.14.3 and it has purchased the praise and adoration of this remnant in Rev.14.4.

Exagorazo (Strong 1805)

It will be immediately obvious of course, that this word is a combination of agorazo, which we have just considered, and the preposition ex which precedes it. ‘Ex’ simply means ‘out of’, and the preposition has been incorporated into the English vocabulary, so that we might be quoted a price for goods ‘ex works’ or ‘ex warehouse’, or a dispute may be settled ‘ex curia’, out of court. If agorazo then means ‘to buy’, exagorazo means ‘to buy out of’, and W. E. Vine’s comment is most helpful. He defines exagorazo as a strengthened form of agorazo, ‘to buy’ denoting ‘to buy out’ especially of purchasing a slave with a view to his freedom. As has been noted in the illustration with which this paper commences, a slave might have been purchased in the slave-market simply to become the slave of another master, but how much better to have been bought out of the market, out of slavery, emancipated, set at liberty on the payment of a ransom price, redeemed!

Paul uses this word four times in his Epistles. On two occasions however it is not associated with that redemption which is under consideration just now. In Eph.5.16 and also in Col.4.5 he speaks of “redeeming the time”. He means of course that since the days are evil, and since unbelievers all around are critically watching the lives of the saints, we must, during whatever years may be left to us, buy up every moment. Out of the time which is granted to us we must buy up time for the work of the Lord and for the building up of testimony for Him. Time will be bought at a price. That price may be a foregoing of the social round of things so as to be alone with the Lord or to be busy in His service. It may be the sacrificing of things that are otherwise legitimate so as to be occupied in the study of His Word. It may mean, as they say, the burning of the midnight oil. Somehow a price must be paid if we are to redeem the time, buying up the moments for Him.

In Gal.3.13; 4.5, this word exagorazo must have been especially precious to Jewish believers. These saints had known what it was to be in bondage. How they would rejoice to say with Paul, “Christ hath redeemed us from the curse of the law”. Every sincere and thoughtful Jew would have lived and laboured under this heavy yoke. The law demanded what he could not give. It required perfection and the man was under a curse who could not rise to its demands. But Christ had redeemed such. He had bought them out of the realm of bondage and had imparted a new freedom for them to serve God out of love and gratitude for their redemption.

It must not be thought however, that this excluded Gentiles who had likewise been redeemed. Paul’s words in Galatians may indeed have had a direct bearing on the converted Jew but the comments of the Jamieson-Fausset-Brown Commentary concerning Christ who has redeemed us are worth quoting in full, “The ‘us’ refers primarily to the Jews, to whom the law principally appertained, in contrast to the Gentiles … But it is not restricted solely to the Jews … for these are the representative people of the world at large, and their law is the embodiment of what God requires of the whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. Gal.3.10, “As many as are of the works of the law, are under the curse:” refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews’ law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part, Rom.2.1-29. The revelation of God’s wrath by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that “the blessing, through Abraham, might flow to them”. With this Barnes agrees, writing that it is “The curse which the law threatens, and which the execution of the law would inflict; the punishment due to sin. This must mean, that He has rescued us from the consequences of transgression in the world of woe; He has saved us from the punishment which our sins have deserved. The word ‘us,’ here, must refer to all who are redeemed; that is, to the Gentiles as well as the Jews. The curse of the law is a curse which is due to sin, and cannot be regarded as applied particularly to any one class of men. All who violate the law of God, however that law may be made known, are exposed to its penalty.” He adds, “The world is lying by nature under this curse, and it is sweeping the race on to ruin.”

Rom.3.19 confirms that the requirements of the law are demanded of all men. “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.” Note the scope of the statements, “Every mouth stopped … all the world guilty.” The Jew may be more advantaged, and therefore more responsible, but nevertheless the Gentile sinner is equally under the curse of the law unless redeemed. “The wages of sin is death” is a universal sentence, as is “The soul that sinneth it shall die” Rom.6.23; Ezek.18.4,20. All men therefore, Jew and Gentile alike, need a redeemer.

The believer rejoices to say with Paul, “Christ hath redeemed us from the curse of the law, having become a curse for us:” Gal.3.13 J.N.D., A.S.V., R.S.V. He has bought us out from under the curse of a broken law. At what a cost has the Lord Jesus voluntarily become our Redeemer from that curse. O the shame of hanging upon a tree! Deut.21.23. That He who knew no sin should be made sin for us is the price of our redemption, 2 Cor.5.21. He was numbered with the transgressors, hanged on a tree like the malefactors beside Him, and with our iniquity laid upon Him, Isaiah chapter 53. The spotless Lamb of God, ever most holy like the sin offerings of old, Lev.6.25,29 was forsaken of God as the willing substitute paying the price of our redemption.

His the curse, the wounds, the gall,
His the stripes - He bore them all;
His the dying cry of pain
When our sins He did sustain.
(J. Cennick)
Can we wonder that the Psalmist should say, “The redemption of the soul is precious” Ps.49.8? It is as precious as the One of whom it is written, “Unto you therefore which believe, He is precious” 1 Pet.2.7.

Apolutrosis (Strong 629)

This is the usual word translated “redemption” in the New Testament. Nine times it is so rendered and once it is rendered “deliverance” Heb.11.35, which latter word helps us to understand its basic meaning. Strong’s definition is rather brief. Thayer’s more expanded definition is helpful, “to redeem one by paying the price; to let one go free on receiving the price: a releasing effected by payment of ransom; redemption, deliverance, liberation procured by the payment of a ransom”.

As might be expected, apolutrosis often has to do with the deliverance of the believer from the penalty of sin, as in Rom.3.24 “Being justified freely by His grace through the redemption that is in Christ Jesus:” or as in Eph.1.7, “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace;” and as in that similar verse Col.1.14, “In whom we have redemption through His blood, even the forgiveness of sins”.

There is however, another interesting usage of apolutrosis. Much as we presently enjoy our redemption through the blood of Christ, His work of redemption for us is not yet complete. Paul speaks of “the day of redemption” as something yet future Eph.4.30. He writes also of “the redemption of our body”, saying, “We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” Rom.8.23. That day of the final redemption will see “the redemption of the purchased possession, unto the praise of His glory” Eph.1.14.

Many believers are still in the body, living and witnessing in an evil adverse world. Many suffer in the body for their testimony to the Saviour and many suffer the common ills and sicknesses of life. Some suffer the limitations and infirmities of advanced years, and so many have had the grief and pain of bereavement. While we remain in the body we may expect hardships of various kinds. There will be sorrows and tears, but one day the Redeemer will come. He has purchased His Church at a heavy price and He will come to redeem His purchased possession. It is His peculiar treasure and He will come to claim it. That will be “the day of redemption” and the “redemption of our body”.

Some may ask however, what of those of our fellow-believers who have predeceased us? Many have died and been buried. Well, it was exactly to clarify their position on the day of redemption that Paul wrote to the Corinthians and to the Thessalonians. We must not sorrow for them like as others sorrow who have no hope. We who are alive when the Redeemer comes will not have any precedence over our friends who have died. “For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord … Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” 1 Thess.4.15-17: 1 Cor.15.51, 52. That will be the day of redemption, when we shall be released from the bodies of our humiliation, bodies in which we have suffered and sinned. Our redemption will then be complete.

How many a lonely tombstone bears that silent inscription ‘Redeemed’. The word is both retrospective and anticipative. Looking back, the buried saint has indeed been redeemed, bought out of the slave market of sin and united, with all sins forgiven, to Christ the Redeemer. For many years some had lived in the conscious enjoyment of their redemption, the joy of forgiveness. But looking onward and upward, in holy and intelligent anticipation, the best is yet to be. The bodies of all those saints who have died await the day of redemption, to be resurrected and caught up to glory. How blessed to anticipate the redemption of the body! No more sinning! No more suffering! No more weariness! No more loneliness! Redeemed!

Our pain shall then be over,
We’ll sin and sigh no more:
Behind us all our sorrow,
And nought but joy before,
A joy in our Redeemer,
As we to Him are nigh,
In the crowning day that’s coming
By and by.
(D. W. Whittle)

Lutroo (Strong 3084); Lutrosis (Strong 3045).

These are cognate words with apolutrosis and they raise an interesting question with regard to redemption which must be addressed. W. E. Vine’s definitions, abbreviated, are as follows:

lutroo, “to release on receipt of ransom” (akin to lutron, ‘a ransom’), is used in the middle voice, signifying “to release by paying a ransom price, to redeem”:
lutrosis ‘a redemption’, is used in the general sense of ‘deliverance’.
Now all this raises a question which is often asked, “If there was a price to be paid, to whom was it paid? If some of these words which have been quoted, as agorazo and lutron, appear to demand the payment of a ransom, then to many it seems reasonable to enquire, who then received the ransom?” It is an old question, and, as A. McCaig writes in the International Bible Encyclopaedia, “The question ‘Who receives the ransom?’ is not directly raised in Scripture, but it is one that not unnaturally occurs to the mind, and theologians have answered it in varying ways.

Not to Satan. - The idea entertained by some of the Fathers (Irenaeus, Origen) that the ransom was given to Satan, who is conceived of as having through the sin of man a righteous claim upon him, which Christ recognizes and meets, is grotesque, and not in any way countenanced by Scripture.

To divine justice. - But in repudiating it, there is no need to go so far as to deny that there is anything answering to a real ransoming transaction. All that we have said goes to show that, in no mere figure of speech, but in tremendous reality, Christ gave “His life a ransom”, and if our mind demands an answer to the question to whom the ransom was paid, it does not seem at all unreasonable to think of the justice of God, or God in His character of Moral Governor, as requiring and receiving it.”
Although these answers may be interesting and thought provoking, yet there is a sense in which the question itself is not relevant. As W. E. Vine and others point out, the verb lutroo is in the middle voice and therefore does not seem to require another party. To illustrate, a man may be offered advice and stubbornly refuse it, and afterwards say, “I paid the price”. Another may see a warning sign and ignore it and then say in his difficulties, “I paid the price”. A man may be given medication for an illness and neglect to take it, and then say as he admits his neglect, “I paid the price”. For many of earth’s achievements and honours there is a price to be paid, and in the spiritual realm men like Paul and the martyrs who followed paid the price for their faithfulness. To whom were these various prices paid? It is not a valid question.

So the Lord Jesus became our surety and substitute, and paid the price. He voluntarily “gave Himself a ransom for all.” 1 Tim.2.6. At Golgotha He paid the price in the giving of His life and the shedding of His blood, and secured our release. He is our Redeemer.

THE IMPLICATIONS

Those who are described as “the ransomed of the Lord” Isa.35.10 are deeply indebted to Him who has redeemed them. He has asked for nothing, and they have contributed nothing, toward the cost of their redemption. The Redeemer has paid it all. However, having been redeemed there is now a solemn obligation resting upon them to live for Him who has paid their ransom. This should not be a duty. It is not a grievous burden imposed but a gracious privilege granted, to live for Him who died for us. As one of His servants once said, “If Jesus Christ be God and died for me, then no sacrifice is too great for me to make for Him” (C.T. Studd).

“Ye are not your own” says Paul “Ye are bought with a price:”, and then he adds “therefore glorify God in your body, and in your spirit, which are God’s” 1 Cor.6.20. The obvious implication is that we now belong exclusively and by right to Him who has bought us and our lives must be lived for His glory. Sadly, there was much to grieve Him among the Corinthians. There was moral and doctrinal evil and there were social and class divisions in their midst. This was all a denial of His claims to whom they now belonged. Body, soul, and spirit belonged to the Redeemer. They should, for Him, be living lives of holiness. The redemption price which He had paid both deserved and demanded it. Notice the “therefore” which Paul uses. Their holiness was not optional. “Ye are bought with a price, therefore glorify God”.

Again he uses the same expression, “Ye are bought with a price” and now adds, “be not ye the servants of men” 1 Cor.7.23. Adam Clarke comments, “Some render this verse interrogatively: Are ye bought with a price from your slavery? Do not again become slaves of men.” It will be agreed of course, that our redemption does not release employees from obligation to employers. Nor did it release Christian slaves from service to their masters, hateful though the principle of slavery might be. Whether in the course of normal secular employment or in the bondage of slavery believers have a duty to their masters. How greatly it would affect all service, both of paid workers and of slaves, to remember Paul’s exhortation, “He that is called in the Lord, being a servant, is the Lord’s freeman: likewise also he that is called, being free, is Christ’s servant” 1 Cor.7.22. Notice Paul’s exhortation to the Ephesians, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart” Eph.6.5,6. To the Colossians his exhortation is just the same, “Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ” Col.3.22-24. The believer therefore may serve men most acceptably and loyally, remembering always that in serving men he is serving God. We must never become slaves of men in matters of religion, tradition, superstition, or ceremonialism. Our supreme loyalty is to our Redeemer. We belong to Him. We are “the redeemed of the Lord” Ps.107.2; Isa.51.11; 62.12.

From all these considerations therefore, it will be evident that redemption is not just a subject for what men call ‘systematic theology’. It is a warm, vibrant truth and experience. It brings joy and gladness to the heart of the believer, it produces meaning in the life, it settles the past and assures the future, and above all things it brings glory to the Redeemer Himself, our Lord Jesus Christ.

8: Reconciliation


by Thomas Bentley, Malaysia.



THE OCCURRENCES

DOCTRINAL REFERENCES

A highly esteemed expositor avers, “The best word in the New Testament to describe the purpose of the atonement is reconciliation.” Sir Robert Anderson says, “Reconciliation is a step beyond redemption even in its fullness as including both righteousness and holiness. Reconciliation is … the fulfilment of the purpose of redemption.”1

THE OCCURRENCES

The usage of the word in the Old Testament does not substantially help in the exegesis of the New Testament terms, for while the word occurs in the following passages in the A.V. (Lev.6.30; 8.15; 16.20; Ezek.45.15, 17, 20; Dan.9.24), in the R.V. and in J.N.D’s Translation it is translated as ‘atonement’ which more accurately conveys the sense of the Hebrew kaphar. There are those who misuse the translation of the word in the passages mentioned, for they infer that the translators of the A.V. understood reconciliation to have a Godward aspect, suggesting that God required to be reconciled, an interpretation we will strongly contest later. In 2 Chr.29.24 where ‘reconciliation’ occurs, it represents a different Hebrew word. Here again the R.V. conforms to the general meaning of the Hebrew word and translates it as ‘sin-offering’ (See J.N.D. ‘purification’). A passage where yet another Hebrew word is rendered ‘reconcile’ is in 1 Sam.29.4. Unfortunately those who advance the fact that God required to be reconciled as did we, use this passage as illustrating their concept of the subject.

It is necessary to move to an area in which few of the readers of these lines would feel it vital to make reference, but it is essential, for, in these passages of the Apocrypha, many find ground for their concept that God required to be reconciled - see 2 Macc.1.5; 5.20; 7.33; 8.29. Judaism is no different to Hellenistic religion where it is the human being that seeks restoration of the gods’ favour, through whatever the respective system prescribes.

There are two non-doctrinal passages where the word occurs, one is in Matt.5.24 and the other in 1 Cor.7.11. In the passage where Matthew uses the term “first be reconciled to thy brother” we have one of the several usages of one of his key words: ‘first.’ It is a tragedy of fellowship that we can actively address God and offer to Him our worship and thanksgiving yet possibly not be on speaking terms with our brethren. There is then the test of fellowship: “first be reconciled to thy brother”. Whether the difficulty is between me and another brother, or that brother having a difficulty with me, we must conform to the word and the directive of the Saviour and be reconciled. Having done so, then the terms of fellowship are truly realised, “then offer thy gift”.

Paul uses the key word relative to reconciliation when addressing the supposed situation in 1 Cor.7.11, where the wife who has departed from her husband is advised to either “remain unmarried, or else be reconciled to her husband”. Here again it is a matter of conformity to the stipulated requirements of God and His Word that will bring about the desired state of which God approves and ever supplies the grace to conform.

DOCTRINAL REFERENCES

In this chapter we shall consider the doctrinal references in a little more depth. These are:

His Person, “through Christ” - 2 Cor.5.18–21
His Passion, “by the death of His Son” - Rom.5.10,11
His Pain, “through His cross”, (R.V.) - Eph.2.16
His Price, “through the blood of His cross” - Col.1.20–22


His Person, “through Christ” - 2 Cor.5.18–21


V.18: The Acknowledgement of God - "all things are of God";
The Accomplishment of God - "who hath reconciled us to Himself";
The Accomplice of God - "through Christ" (RV);
The Appointment of God - "and hath given to us the ministry of reconciliation."
Paul is the only New Testament writer that uses the noun katallage, “reconciliation” and the verb katallasso “to reconcile.” The fundamental concept is ‘to change’ or ‘make otherwise.’ In the writings of the apostle, God is always the Reconciler. The issue now rests wholly upon God Who in wondrous grace and power, changes a relationship of enmity to amity. This is gloriously accomplished “through Christ”. The use of dia, “through,” assures us it is right through. Sometimes we sing “No part-way measures doth His grace provide,” which responds to the truth affirmed by the use of this preposition. The reader is advised to note the geometrical presentation of the Biblical use of prepositions as depicted in The Newberry Bible, where ‘dia’ is displayed as signifying something that is ‘right through’ in the concept of a diameter. Not only is this action of God permanent, but it is also precious as it is “through Christ”. As the one Mediator between God and man, the Lord Jesus is the One Who wrought the great work and paid the enormous price of reconciliation. The vitality of this verse is both mighty and matchless for God has done something else that affords our praise, as there is also an ongoing proclamation. We have this vast ministry of love to proclaim to all mankind as later Paul announces the appeal “Be ye reconciled to God”.

V.19: The Initiator, "To wit, God was";
The Mediator, "in Christ reconciling";
The Receiver, "the world unto Himself";
The Announcer, "given unto us the word of reconciliation."
The reiteration is not to be ignored, though multitudes do: it is God who reconciles. He is the Initiator of this majestic work of grace, not the recipient. On first reading the next expression “God was in Christ” could lead to a consideration that Paul is referring to the Incarnation of Christ, but the present writer feels it is affirming what we may term the soteriological aspect of the issue, that God used the death of Christ to bring about reconciliation. Hence the expression could be rendered “God was reconciling the world to Himself through Christ”. Thus in the most manifest sense the Lord Jesus is truly the Mediator, it is through His death that reconciliation is realised. Reconciliation exists not on the ground of God counting our sins against us. To “count against them”, logizomenos autois, in today’s language of commerce, is to calculate the amount owed, as is usual, for example in charges on a credit card of which the owner is held legally responsible to remit. Note the significant use of the word ‘trespasses’, which specifies the nature of the sins. For example, the Sin-offering atoned for sins general, but the Trespass-offering atoned for sins specific. Obviously our specific failure can be seen in our disregard to pay back what we owed and above all our total inability to do so. Paul acknowledges the impact of all this in that he, with all reconciled, is given the “word (logos) of reconciliation”. The verb given or committed ‘themenos’ denotes a Divine appointment, displaying again the wisdom and grace of God so that the authoritative message of God’s reconciling grace may be announced deliberately and universally to all mankind.

V.20: The Dignified Responsibility, "we are ambassadors for Christ";
The Distinct Ministry, "God did beseech you by us";
The Divine Identity, "we pray you in Christ’s stead".
Each believer possesses, as did Paul, this distinct and Divine appointment. Let us respond by giving the world something of the character of our dignified calling as we herald forth the word of reconciliation assured that “None need perish, all may live for Christ has died”. Let us not overlook the terms used by the Holy Spirit as is vitally essential in the word “reconciled” in this verse. What is of essential value in this word, is that it is in the passive voice, hence it is not that we must reconcile ourselves to God, but rather, to accept what God has already accomplished in the work of His Son. Also, the verb is to be understood as being in the imperative mood, denoting the essential and vital message it is ours to announce and affirm. This verse affords us the Dignity, the Reality and the Ministry of reconciliation. Beloved reader, remember that the provision is universal and that the need is as real as the news is vital.

V.21: The Grief of the Message, "For He hath made Him to be sin for us" His Atoning Sacrifice;
The Ground of the Message, "He who knew no sin" His Absolute Sinlessness;
The Grace of the Message, "that we might be made the righteousness of God in Him" Our Accepted Status.
The R.V. of Rom.8.3 coincides with the truth of the opening statement of this verse: “For what the law could not do, in that it was weak through the flesh, God, sending His own Son, in the likeness of sinful flesh, and as an offering for sin, condemned sin in the flesh.” Compare too the words of Isa.53.10, “Yet it pleased the Lord to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin …”. Surely this is what Paul, by the Spirit, is affirming - the holy, sinless Son of God, became answerable and by His death paid our debts and cleared our unpaid (and humanly speaking, as far as we were concerned, unpayable) account with God. “That we might be made the righteousness of God in Him,” confirms the objective nature of our standing, that is, a right standing before God.

His Passion, “by the death of His Son” - Rom.5.10, 11

V.10: An Epithet Added, "enemies";
An Exercise Accomplished, "reconciled to God";
An Expense Acknowledged, "the death of His Son";
An Efficacy Affirmed, "we shall be saved by His life".
The key term conveying the theme of the foregoing verses, 1–9, is changed in v.10 from justification to reconciliation. This is necessary because of the fourth epithet Paul adds to consummate a gradation begun with the word “weak”, v.6, affirming our impotence; then “ungodly”, v.6, which highlights our impiety; followed by “sinners”, that reveals our imperfection and now “enemies” denoting our impropriety. We were insurgents, rebels, defiant of God’s will and opposed to all that He is in Himself. All evidence points to the active nature of the word here as in 8.7, and in Col.1.21. The word echthroi “enemies,” is used again in Rom.11.28 where it is aligned with “beloved” in the passive. Nothing seems to highlight the generosity of God’s initiative than the enmity we displayed towards Him.

Justification alters our standing, whereas through reconciliation our status is changed. Being justified, the sinner is no longer guilty before God, but being reconciled the enmity towards God is removed. As in one, so in the other, the ground-work is the death of Christ. Nowhere in Scripture is it either intimated or inferred that God required to be reconciled. None of the Divine attributes is at variance, nor can we advance that the hostility was mutual as many do, suggesting and indeed affirming that God required to be reconciled to the sinner. If we infer that, because we were enemies, God required to be reconciled, what can we adduce when faced with the words “weak”, “ungodly” and “sinners”? Thankfully we strongly admit that the graded description of our desperate condition stands over against God’s love displayed and directed to man in the sin atoning death of His Son.

Though a difference exists between justification and reconciliation, a parallel pertains, as each is followed by an assurance of a future salvation. The phrases “by His blood” and “by His life” are not contradictory but complementary. Consideration must be given to the preposition ‘by’ which in the text is ‘in’ [en] and is translated in the R.V. Margin as ‘in’, hence the preposition is instrumental, denoting the valued safety His present life affords and will until the Day of Redemption. God has accomplished a mighty work in reconciling us by the death of His Son, surely, we add reverently, it is comparatively easy for God to effect final and full salvation for the reconciled through the same One, now risen and glorified.

V.11: An Additional Cause for Praise, "we also joy in God";
An Accepted Mediator for Praise, "through our Lord Jesus Christ";
An Assured Bestowal for Praise, "through whom we have received the reconciliation", (RV).
Paul gathers up the key elements of the preceding verses as in one single sentence he draws in the pivotal terms from the beginning and end of the paragraph. These are, “rejoicing”, vv.2,3 and “reconciliation”, v.10, and above all, he reiterates the glorious reality that this rejoicing and reconciliation are through (see the use of dia, ‘through,’ in vv.1,2,9,10 and 11) the Lord Jesus. What is it, we ask, that sets in motion this boast in God? Doubtless we consider all that He has accomplished for our spiritual and eternal good, hence we certainly can rejoice in the hope of the glory of God. But to rejoice in God surely is to rise above the blessings, great and vast as they are, and to find absolute joy in the God Who has blessed us.

Having reached the zenith of the paragraph, which consummates in the adoration of God, the apostle repeats his references to the mediatorial ministration of the Lord Jesus by yet another mention of “through”, ‘dia’. A return to the full administrative title of our Lord Jesus Christ gives effectuality to His function on our behalf. The “now” is reminiscent of Rom.3.21 and of 5.9, and denotes that the fruit of the Saviour’s death exists in all its fulness. All believers who, by a decisive act of faith in the Lord Jesus, are now historically, personally and eternally in the good of reconciliation, rejoice in it. The aorist “received” signifies these blessed realities. The expression used in Rom.11.15, “reconciling the world”, refers doubtless to what the apostle is expounding in these verses.

His Pain, “through His cross” (R.V.) - Eph.2.16

The Peace, "so making peace", v.15b;
The Purpose, "that He might reconcile";
The People, "them" (RV);
The Price, "the cross";
The Prize, "having slain the enmity thereby."
In the verse before us, the word of our subject is used and it finds itself surrounded by a realm of truth that would be useful to expound and hence enjoy. However, due to the theme strictly before us, perhaps it will suffice for the reader to note the context and some descriptive titles suggested by the writer.

Our Past Identification: "without Christ" = No Pardon;
"strangers" = No Privilege;
"having no hope" = No Prospect;
"without God" = No Power;
Our Present Inclusion: "but now"; "made nigh"; "in";
Our Peace Indescribable: "He is our peace"; "so making peace";
Our Position Inimitable: "both one."
A twofold aspect of reconciliation presents rich areas of truth in the verse before us. Doubtless both the Jew and Gentile of whom Paul speaks have known reconciliation not only to God but to one another. The verb apokatallasso, meaning ‘to reconcile’ is found only here and in Col.1.20, 22, confirming again that strict adherence to the word of Scripture prevents any suggestion whatsoever that God required to be reconciled. Make sure the use of the word “one” is not overlooked in vv.14-16. The word before us in vv.14,16 is in the neuter gender, indicating clearly that Paul is referring to the work of Christ which has made two positions one. With the word ‘one’ in v.15 being in the masculine gender, Paul is making clear that the two persons, namely Jew and Gentile, are one. This confirms that in v.14 there is no difference between those reconciled, while in v.15 there is no diversity and in v.16 there is no distance. While we rejoice in the marvellous wisdom and kindness of God to effect such mighty changes, let us not forget the cost of it all as here again we are reminded that the work was accomplished by Christ on the cross. What a Price it truly was. Note it is dia, ‘through’ or “by means of” the cross. In v.13 the work of the Lord Jesus on the cross is referred to as “by the blood of Christ” while in v.14 it is “in His flesh”. It is manifestly clear that reconciliation exacted a cost no human resource could meet. Finally the term “having slain the enmity thereby” must not be construed with the enmity mentioned in v.15. There it speaks of the enmity between Jews and Gentiles, but in v.16, it denotes an enmity or hostility between God and human beings. Again it must be clearly understood and readily accepted that Paul is referring back to the cross.

His Price, “through the blood of His cross” - Col.1.20–22

V.20 (RV): The Medium, "and through Him";
The Ministration, "to reconcile";
The Material, "all things";
The Mercy, "having made peace";
The Means, "through the blood of His cross";
The Measure, "by Him…things in earth…in heaven".
Paul again is emphasising the role of the Saviour as Mediator. He is the Divine means by which the vast and vital work of reconciliation is righteously accomplished. The word for reconciliation used by Paul in this verse is the same as in Eph.2.16, as we have seen above. It is an intensive word, which W. E. Vine explains as “to change from one condition to another, so as to remove all enmity and have no impediment to unity and peace.” In Ephesians chapter 2 we recognise the ethnic nature of reconciliation relating to people, but in Colossians it is its cosmic nature, hence the expression “all things”. Peace was made but at a tremendous price “through the blood of His cross”. This is one of five mentions Paul makes of the cross in what are generally called the Prison Epistles. They are as follows:

Eph.2.16, "the cross" = Its Distinctiveness;
Phil.2.8, "the death of the Cross" = Its Depth;
Phil.3.18, "the cross of Christ" = Its Dignity;
Col.1.20, "the blood of His cross" = Its Demand;
Col.2.14, "His cross" = Its Devotion.

V.21 The People, "and you";
The Plight, "that were sometimes alienated";
The Process, "yet now hath He reconciled."
The apostle is affirming that the Colossians shared in the blessings of reconciliation when they received Christ. The participle “alienated” or ‘estranged,’ apellotriomenous, bears witness to the Fall. When Adam sinned he removed himself from God, cp. Eph.2.12,13. Hostility in a most active sense is denoted in the word “enemies”, cp. Matt.13.28; Rom.8.7. The mind [dianoia] is the source; the works [ergois] the sphere, and evil [ponerois] the strength. There appears to be considerable textual authority to begin v.22 after the word “works”. See J.N.D. However, we observe readily that God is the Reconciler. The present period of grace is in view in the word “now”. Not so much as, at the present moment, but in the economy of God’s saving grace, that characterises this era, and is constantly presented in the Gospel.

Coming to V.22, the following can be observed:

V.22 The Channel of Reconciliation, "in the body of His flesh";
The Cost of Reconciliation, "through death";
The Consummation of Reconciliation, "to present you holy" = Beyond Contagion;
"unblameable" = Beyond Charge;
"unreprovable" = Beyond Change;
The Centrality of Reconciliation, "in His sight".
This reference with its special notice of “body” and “flesh” accomplishes a double purpose:

It distinguishes the physical body of Christ (as Rom.7.4) from the mystical body of Col.1.18;
It combats error:
The Gnostics viewed all matter as evil,
The Docetic error postulated that the Lord Jesus existed on earth only as a phantom.
The verity of the Incarnation is established beyond doubt, not without intention as the Spirit of God foresaw the errors that would beset the saints of God then and now. The close relationship between the incarnation of Christ and His sacrificial death is also declared in this incomparable passage. It tells us:

That Christ’s body was real – not a phantom:
That Christ’s body was subject to death, having in mind Phil.2.6–9:
That His death reconciled man to God.
The infinitive parastesai, “to present,” reveals the ultimate purpose of God in His work of reconciliation. He will place us before Him free from every trace and taint of sin. Three adjectives are used to denote our complete and irrefutable standing before Him. William Lincoln2 distinguishes them as: holy before God, blameless before others and unreproveable before Satan. While this may be so, the central and crucial issue with which Paul, by the Spirit of God, closes the verse is “in His sight”.

As we consider these wonderful truths we can sing more intelligently:

I am a stranger here, within a foreign land;
My home is far away, upon a golden strand;
Ambassador to be of realms beyond the sea,
I’m here on business for my King.

This is the message that I bring,
A message angels fain would sing:
“Oh, be ye reconciled,”
Thus saith my Lord and King,
“Oh, be ye reconciled to God.”

This is the King’s command: that all men, everywhere,
Repent and turn away from sin’s seductive snare;
That all who will obey, with Him shall reign for aye,
And that’s my business for my King.

My home is brighter far than Sharon’s rosy plain,
Eternal life and joy throughout its vast domain;
My Sovereign bids me tell how mortals there may dwell,
And that’s my business for my King.
(E. T. Cassel)

9: Regeneration


by Brian Currie, N Ireland.



INTRODUCTION

DEFINITION

EXPOSITION

INTRODUCTION.

The word, “regeneration” occurs twice only in the Bible. These two references are as follows:

Matt.19.28, “And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”
Tit.3.5, “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost …”.
In Matthew’s gospel the subject is National; it has to do with Creation and is in the Future.

In Paul’s letter to Titus it is Personal; it has to do with Christians and is in the Present.

DEFINITION.

There are three terms that, while they are closely related, must be distinguished. These are “quickening”; “born again”; and, the subject of this chapter, “regeneration”.

The expressions, “quicken”, “quickeneth”, “quickening”, and “quickened”, occur 26 times in the Bible, 14 in the Old Testament and 12 in the New Testament. The main idea in Quickening is the Impartation of Divine Life. For this to happen all of Divine power, Divine Persons and Divine revelation are involved.

Of the Old Testament occurrences, 11 are in Psalm 119. Thus there is a close link between quickening and the Word of God, which is the major subject of that Psalm.

Not only is the Word of God involved, but the Spirit of God is involved also. Thus we read, “It is the Spirit that quickeneth …” Jn.6.63.

Note that the Son of God is involved, Jn.5.21, “For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom He will.”

Many are the references which prove that the Father Himself is involved. Eph.2.1, “And you hath He quickened, who were dead in trespasses and sins;” Eph.2.5, “Even when we were dead in sins, hath quickened us together with Christ …”; Col.2.13, “And you, being dead in your sins and the uncircumcision of your flesh, hath He [God] quickened together with Him, [Christ] having forgiven you all trespasses”.

These references also prove the truth of what has been stated, that quickening has to do with impartation of life. Rom.4.17 and 8.11, relating to resurrection, also underline this truth. It is also seen in the agricultural realm, 1 Cor.15.36, and in relation to the Lord Jesus, 1 Pet.3.18.

Scriptural illustrations may be found in the three occasions when the Lord Jesus raised people who had died. One was a girl, another a boy and the third a man. Two were young but Lazarus was a mature man. We learn neither gender nor age matters because all need quickening. The girl was just dead, the boy was on his way to the burial and Lazarus was dead 4 days and was stinking. We learn that the depth to which a person has sunk in sin, does not matter - He can quicken all.

Now we think of the expression, “born again” which implies Initiation To The Family.

It is when we are born naturally that we become part of our father’s family. So it is spiritually. It is only when we are “born again” that we enter the family of God. This does not come about by baptism, natural family ties, religious observances or anything else done by or on a person by themselves or any other human. New birth is from God. Hence the words of the Lord Jesus to Nicodemus, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God … Marvel not that I said unto thee, Ye must be born again” Jn.3.3,7.

John uses this word, “again” in three other places in his gospel. These are:

3.31, “He that cometh from above is above all”
19.11, “Thou couldest have no power at all against Me, except it were given thee from above”
19.23, “ ... the coat was without seam, woven from the top throughout”.
Thus the new birth is a work of God since it comes from above. John confirms this in his first epistle, where seven times he reminds us that we are born of God or born of Him. The reader may refer to 2.29; 3.9; 4.7; 5.1, 4, 18. We are never said to be born of Christ.

We learn from 1 Pet.1.23 that God using His word, produces it. “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” The prepositions in this verse are vital if we wish to understand it correctly. Let us read the verse literally. “Having been born again, not out of [ek] corruptible seed, but incorruptible, through [dia] the Word of God living and abiding forever.” Thus the word of God is the instrument through which the incorruptible seed of Divine life is imparted to a believing soul.

A Scriptural illustration may be seen in the story of Naaman in 2 Kings chapter 5, where we read in v.14, “… his flesh came again like unto the flesh of a little child…”.

We come to the subject of this chapter, Regeneration, which means the Introduction Of A New State.

This will be expounded as we continue, but a Biblical illustration may be seen in the demoniac of Gadara. He met the Lord Jesus and was totally changed, being introduced to an entirely new state of things. Thus we find him, “sitting at the feet of Jesus, clothed, and in his right mind” Lk.8.35. There was a change in his Attire, he was “clothed”; there was a change in his Attitude, he was “in his right mind”; there was a change in his Abode, he was “sitting at the feet of Jesus; and there was a change in his Appreciation, he was at the “feet of Jesus”.

EXPOSITION.

We have noted that the subject of Regeneration has two aspects. These are:

National, to do with Creation and is in the Future.

This is Matt.19.28, “And Jesus said unto them, Verily I say unto you, That ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”

Personal to do with Christians and is in the Present.

This is Titus 3.5, “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost …”.

National

The first aspect, as recorded by Matthew, has to do with the nation of Israel and is prophetic. At the rapture of the church, the restraining influence, which has been holding back the onward advance of lawlessness, will be removed and subsequently the world will be plunged into dreadful days of natural disasters such as famines and earthquakes; social anarchy; huge international political problems, with wars, both civil and international, all of these on an unprecedented scale.

When the Saviour comes as King, He will put down all His enemies, which will bring about a tremendous renovation and He will introduce an entirely new state of things.

Revelation chapter 19 informs us that He will come from heaven on a white horse, the symbol of Royalty, and will deal with those who will be gathered around Jerusalem to effect its destruction. Satan’s two men, the beast and the false prophet, will be “cast alive into a lake of fire burning with brimstone” v.20, and all who followed them will be slain.

Then the King will deal with Satan. He will be incarcerated for the 1,000 year period of The Lord’s millennial reign, see Rev.20.1-3.

Some dispute the literalness of the 1,000 years period and others suggest it refers to the present day in which we live. However, we note the following details:

This binding does not take place until the King comes, thus it cannot be during this age;
The times mentioned in the Revelation are literal;
In the Revelation the symbol given for a year is “time”. We read in 12.14, that Israel “is nourished for a time, and times, and half a time”;
In the New Testament there are 2 words for ‘year’, and both are used in the Revelation. The first is in 9.15, “the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.” This word occurs 14 times in the New Testament and often implies a period of time. For example, the first reference is in Lk.4.19, “the acceptable year of the Lord”. However, the word used in Rev.20.2,3,4,5,6,7, is first used in Matt.9.20, “a woman, which was diseased with an issue of blood twelve years”.
Note John’s usage. Jn.2.20, “Forty and six years was this temple in building…”; 5.5, “a certain man was there, which had an infirmity thirty and eight years…”; 8.57, “Thou art not yet fifty years old, and hast thou seen Abraham?”. These examples prove indisputably that the reference here is to real and definite years.

Very true!
It is the holy spirit that is restraining the full manifestation of evil on earth

Alteration - What Will Take Place In This Great Regeneration?

Quite a number of spheres will be affected, both regarding Israel nationally and mankind generally. The following Scriptural references indicate the immensity of the changes, which will take place in at least seven different aspects.

Spiritually

Jer.31.33, 34, “But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know Me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.”
Isa.11.9, “the earth shall be full of the knowledge of the LORD, as the waters cover the sea.”
Hab.2.14, “the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.”

Geographically

Isa.40.4,5, “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.”
Zech.14.4,10 “His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south ... All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem”.

Botanically - The Edenic conditions will return:

Isa.35.1,2, “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing:”
Ps.72.16, “There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon”.

Zoologically

Isa.11.6-8, “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den.”
Ezek.47.8, 9, “These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh

Naturally

Zech.14.6,7, “And it shall come to pass in that day, that the light shall not be clear, nor dark: But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.”

Socially

Zech.14.11, “…men shall dwell in it, and there shall be no more utter destruction; but Jerusalem shall be safely inhabited.”
Isa.2.4, “they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.”
Mic.4.3,4, “He shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it.”

Nationally

Deut.28.13, “… the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath”.

Vindication

We appreciate all these changes and anticipate these days with hearts full of joy and devotion, because there will be the vindication of the Lord Jesus, here on earth where He was rejected.

Note the contrasts between His position when rejected on earth and during these days of Millennial glory.

ON EARTH MILLENNIUM
Shame |Glory:
Swaddling bands |Shrouded in glory:
A donkey |A white horse:
He shed tears |Eyes "as a flame of fire":
A purple robe |Royal robes:
A crown of thorns |Many diadems:
A reed of mockery |A rod of iron:
A few forsaking disciples |The armies of heaven:
His blood |The blood of His enemies:
Above Him it was "King of the Jews" |On His thigh, "KING OF KINGS & LORD OF LORDS"
Men gathered to condemn Him |They gather for Him to condemn them:
On the cross He was alone |With all the heavenly host.

Personal

Many Christians have largely neglected the Epistle of Paul to Titus. Yet within the compass of these 46 verses we have a large area of doctrinal truth. In fact, there are three great doctrinal passages in the epistle, as follows.

1.1-3. Here we find the great truths of election; events before the world began; faith; and preaching. It is a cameo of the letter to the Ephesians
2.11-14. These verses present grace coming; the present life changed; the second coming of the Lord Jesus. It is a cameo of 1 Thessalonians
3.4-7. In this section we are taught about the depravity of man; justification by grace; we are heirs; and we have a hope. It is a cameo of Paul’s epistle to the Romans.
It is our intention to focus just now on chapter 3 especially vv.1-7 which bring before us the subject of Regeneration as it affects Christians in the present. These verses may be understood by asking and answering three questions:

Why was regeneration necessary? - The answer is in v.3
How did regeneration come about? - The answer is in vv.4-6
What difference did regeneration make? - The answer is in vv.1, 2 as it relates to our Present Responsibility, and in v.7 as it relates to our Future Destiny.

Why Was Regeneration Necessary?

3.3, “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.”

Paul includes himself in this description by the use of ‘we’ but he is quick to indicate that this manner of life had all changed and was no longer the way he nor they, lived. Thus he uses the imperfect tense, as he writes, “we … were”.

A seven-fold charge is listed against us and, as is usual in Biblical numerics, seven is divided into 3 + 4, or 4 + 3. Seven being the number of completeness, this shows the complete depravity of our spiritual state, prior to regeneration.

The first three are inward and the second four are outward. This is the order because the major problem with unregenerate mankind is inward. This was the conclusion of God in Ps.14.1, “They are corrupt, they have done abominable works …”. Notice it commences with what they ‘are’, not what they ‘do’. “They are corrupt” refers to the inward state and as a result we read of what they do, “they have done abominable works …”. This inward problem cannot be overcome by any outward panacea. Man’s difficulty cannot be remedied by outward things like religious ordinances such as baptism or partaking of ‘Holy Communion’; nor by works of kindness or philanthropy; nor by the provision of better housing, employment or social benefits. Nothing outward can touch the inward problem. Thus the inward needs to addressed before the outward can be corrected.

Inwardly

Foolish. This means senseless, no ability to discern things spiritual, and relates to the Mind. The word is also rendered “foolish” in Gal.3.1, 3; 1 Tim.6.9; “fools” in Lk.24.25 and “unwise” in Rom.1.14. We may have been proud of our intellect and powers of reasoning in many spheres of life, but not in spiritual matters.

Disobedient. This is the opposite of being persuaded and this attitude left us hard and unyielding. This relates to the Heart. The only other usages of the word as an adjective are Lk.1.17; Acts 26.19; Rom.1.30; 2 Tim.3.2; Tit.1.16.

Deceived. This verb is a Present Participle in the Passive Voice, which means we were being deceived. It has the idea of being led astray and relates to the Will. In other passages it is variously translated as, for example, Matt.18.2, “gone astray”; Heb.5.2, “out of the way”; 11.38, “wandered”.
Thus inwardly my Mind, Heart and Will were all affected by sin. This led to problems:

Outwardly

Serving divers lusts and pleasures.

Serving. The Present Participle in the Active Voice means that, when unsaved, we constantly pursued this path. This is the word with which many Christians have become familiar, ‘doulos’, and means we served as slaves. Regardless of what unsaved people think, they are not free. What is it they serve?

Divers lusts. Note here and also with “pleasures”, both are plural. This means every sort and type of depraved and longed for cravings and desires. It occurs some 38 times as a noun in the New Testament. The only times it is translated other than “lust(s)” are Lk.22.15, Phil.1.23, 1 Thess.2.17, “desire”; and Rom.7.8, Col.3.5, 1 Thess.4.5, “concupisence”. “pleasures”. The reference is to every sort of natural and sensual desires. The word is only found elsewhere in Lk.8.14, 2 Pet.2.13, ‘pleasure(s)’; and Jms.4.1, 3, “lusts”.

Living in malice and envy
Living. This is another Present Participle in the Active Voice, again meaning this way of life was constantly followed.

Malice. This carries the meaning of rank badness, with a vicious hardheartedness that has a desire to injure others. It is used in the New Testament as follows. Matt.6.34, “evil”; Acts 8.22, “wickedness”; Rom.1.29; 2 Pet.2.16, “maliciousness”; 1 Cor.5.8, 14.20; Eph.4.31; Col.3.8; 2 Pet.2.1, “malice”; and Jms.1.21, “naughtiness”.

Envy. The nine references in the New Testament all are translated, ‘envy’. The word means to want the very thing another person has. It is stronger than jealousy which wants something similar to another. “Envy” is displeased when another person does well and prospers. An envious person would not, “Rejoice with them that do rejoice …” Rom.12.15.

Hateful. This is the only mention of the word in the New Testament and carries the meaning of being detestable or odious. Probably it means what we were to others.
And hating one another. The 42 references all carry the thought of being detested. It is another Present Participle in the Active Voice. The implication is that there is no real deep and lasting love and friendship among the unsaved

How Did Regeneration Come About?

Vv.4-6, “But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which He shed on us abundantly through Jesus Christ our Saviour.”

Just as there was a seven-fold charge against us, we now read of a seven-fold moving of God, showing the completeness of our salvation.

We note that this ‘appeared’. This word, as a verb, is only elsewhere in Lk.1.79, “To give light”; Acts 27.20, “appeared” and in this epistle at 2.11, “hath appeared”. The meaning is that it shone forth. It was formerly hidden but now made manifest. This glorious message of regeneration through the death of the Lord Jesus was not in the Old Testament but is the subject of New Testament revelation. We search in vain to find this, or any other doctrine related to the church, in the Old Testament. We also must appreciate that regeneration did not come from within man. We did not deserve it nor could we merit it and so God had to move. For this reason in the seven-fold movement of God we read of the Trinity – v.4, “God”; v.5, “the Holy Ghost”; v.6, “Jesus Christ”.

These seven actions are:

Kindness. This is variously translated as, “goodness”, Rom.2.4; 11:22; “good”, Rom.3.12; “kindness” 2 Cor.6.6; Eph.2.7; Col.3.12; and “gentleness”, Gal.5.22. It is kindness or goodness that shows itself in the life by works of this character. It can be summarised as “goodness in action”, W. E. Vine.
Love. This is our word ‘philanthropy’ which here means God’s love of man. This cannot be explained but is to be enjoyed. It obviously stands in great contrast to the description of “hateful and hating one another”. The One who loved us was “God our Saviour”. This is characteristic of the Pastoral Epistles and reveals the power and greatness of the One who saves. Salvation is a task far beyond the abilityu of any man or company of men.
It is now further explained and lest we make any mistake, we are told how it did not come about and how it did come about. That is, it is both negatively and positively taught as seen in the expression in v.5, “Not ... but”. 3.5, “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost;”