Purchase & Redemption — Redeemed — Part 5

 

REDEEMED

Now let’s speak about being redeemed. redemption includes being bought, but goes beyond that to take in the thought of being set free. The meaning given in any good Bible dictionary is “bought back and set free.”  It indicates that there is a change of condition. there is not just a change of ownership — a change of masters (as in “bought”); there is also a change of condition.

The great emphasis in “redeemed” is being set free. Both persons and things need to be set free. you might ask, “set free from what?” Firstly, from sin and its enslaving power and effects (Romans 6:18; Tit. 2:14; Ps. 130:8). men don’t like to admit that they are in bondage and under the control of the sins in their life. They are honestly deceived, thinking that the life they live is not bondage, but it just points to the solemn fact of sin’s blinding power. Romans 3:9 says; “We have before proved both Jews and Gentiles, that they are all under sin.” Also Proverbs 5:22 says, “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.” And again in John 8:34, “Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.” Apart from the redemption that is in Christ Jesus, all men, Jew or Gentile, are under the dominion and power of sin, and need to be set free. Receiving by faith the truth of the redemption that is in Christ Jesus will make one “free indeed” (John 8:32,36)

Not only do men need to be set free, but so do things in the creation. It has all been affected by sin. Presently it is under the bondage of corruption” and has largely been spoiled (Romans 8:20-22), though there is still much in the creation that we can enjoy, even in its fallen condition.

Secondly, all persons and things need to be set free from Satan. He dominates all his subjects, and is doing all he can to keep them in his grasp. Luke 11:21-22 says, When a strong man armed keepth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, He taketh from him all his armour wherein he trusted, and divideth his spoils.” Satan is the “strong man” here. His “goods” are his poor sin-sick subjects under his dominion. They are “in peace” because he has deceived them into thinking that everything is fine (2 Cor. 4:4). They are not concerned about their soul’s destiny. The “stronger” Man is the Lord Jesus, Who, by His redeeming power, sets sinners free so that they can live for God’s glory. the point here is that the redemption that is in Christ Jesus sets people free from Satan’s dominion. When His work in redemption is received by faith it turns people “from darkness to light, and from the power of Satan unto God” (Acts 26:18; Col. 1:13-14; Heb. 2:14-15)

Satan also controls much of this world’s goods. he said to the Lord, “All this power will I give Thee, and the glory of them: for that is delivered unto me; and to whomosever I will I give it” (Luke 4:6). This too, needs to be redeemed.

Thirdly, all persons and things need to be set free from the course of this world. Satan uses the world system to control his subjects. The course of this world is a powerful thing that makes people act and speak the way they do. They need to delivered from it, and where it leads to — judgment. “Our Lord Jesus Christ, Who gave Himself for our sins, that He might deliver us from this present evil world, according to the Will of God and our Father” (Gal. 1:3-4)

You might ask, “How are material things governed or controlled by the world?” Sad to say, most of the best spots on earth, as far as beauty are concerned, have been sized by worldly men for worldly interests and pleasures. Much of it has been commercialized and ordered by worldly principles. The creation must be set free from this world system, and it will be don through judgment when the Lord comes at His appearing.

All three of these things work together to dominate and control the sinner, and keep him in bondage. “Wherein in time past ye walked according to the course of this world,  according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh,  fulfilling the desires of the flesh and of the mind” (Eph. 2:2-3).

If a person were a Jew, redemption would also include being set free from the curse of the law. “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is everyone that hangeth on a tree” (Gal. 3:13; 4:4-5). A Gentile, of course, does not need to be set free form the claims of the law, because he has never been formally under the law. ….

Next Time…. “The Difference Between Purchase (bought) and Redemption”

Purchase & Redemption — The Right to All Persons & Things.. — Part 4

The Right to All Persons and Things

By Creation and by Purchase

 

In addition to the two-fold circle of Christ’s belongings (every person and every thing), Christ has title and right to those belongings on two accounts. He has a right to the world and everything in it because he is the Creator, as the Scripture says, “The earth is the LORD’S, and the fulness thereof” (Ps. 24:1, Rev. 4:11). And He also has a right to every person because He is their Creator. Again, Scripture says, “Behold, all souls are Mine” (Ezk. 18:4). Over and above that, He also has title and right to those persons and things on another account — His purchase on the cross. He therefore, has a two-fold right to all — by creation and by purchase. Revelation 4 speaks of His creatorial rights to the inheritance; Revelation 5 has to do with His rights to the inheritance by purchase.

To illustrate this two-fold claim that Christ has on all persons and things, a story of a boy comes to mind that you’ve probably heard before. He had worked hard at building a model sailing boat. When he finished it, he took it to a lake where he enjoyed sailing it. One day the boat got away from him in the wind and he lost it. A little while later, he found the boat in a pawnshop! So he went in and told the proprietor that that was his boat — that he had actually built it. The man told him that it was his now, and if the boy wanted it, he would have to buy it. So the boy went home and got his money together and came back and bought it. When he took it out of the store, he said, “Little boat, you belong to me twice — I made you, and I’ve bought you.” Similarly, with the Lord Jesus, all things and all persons, by creation and by purchase belong to Him.

Purchase & Redemption — The Difference Between Bought and Redeemed — Part 3

… I remember a brother spoke up in a (reading) meeting not too far from here, and made the comment, “We’ve all been “purchased” by the blood, haven’t we?” He said that because he thought that everyone present was saved. but he didn’t know that someone had brought an unsaved person along to the meeting that day. If he had known that, he probably wouldn’t have said that. I leaned over to my wife and said, “Little does that man know how right his statement is.” Even that unbeliever in the room was “purchased” by the Lord Jesus! I mention these things, not to find fault with well-meaning Christians, but to show how we can so easily slip into misuse of Scriptural terms.

Now let’s turn to Ephesians 1, and verses 13-14, “In Whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in Whom also after that ye believed, ye were sealed with that Holy Spirit of promise, Which (Who) is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.” The apostle Paul is speaking here about the two-fold work of the Spirit — the seal and the earnest. Both things are ours when the Spirit comes to dwell in us, which happens when we believe the gospel of our salvation. The seal  is to give us to know that we are His property; the earnest is to give us to know that we have property — the inheritance, and to help us to enjoy our portion in Christ.

He goes on to say, “Until the redemption of the purchased possession.” From this phrase, we see that purchase and redemption are not the same thing. Only here it is not referring to persons, but to created things. Note this, there is something here that has been purchased, but has not yet been redeemed! This clearly shows that the two things are not synonymous. Now you might ask, “What is the “purchased possession?” it is not, as so many think, the Church, though the Church surely has been purchased. (That is clearly seen in what Paul said to the Ephesian elders in Acts 20:28, “Shepherd the assembly of God, which He has purchased with the blood of His own (Son).” – J.N.Darby Trans.) Since this is something that has been purchased, but is waiting to be redeemed, it couldn’t be the Church, because we are already redeemed! (Rom. 3:24; Eph. 1:7; 1 Pet. 1:18-19)

A careful reading of this verse in Ephesians 1:14 shows that the thing purchased here is the inheritance, which is every created thing. While all things have been purchased, all things have not been redeemed. The point of the verse is that there will be a time when the inheritance will be redeemed — at the coming of the Lord. In Scripture, the bride, the Lamb’s wife” (Rev. 21:9) which is the Church, is not put on the same ground as the inheritance. Similarly, we don’t speak of our wives as part and parcel with our possessions. A man doesn’t say, “I have a house, a car, a boat, a dog, and a wife!” The Church, the Lamb’s wife, is not the inheritance; she is a joint-heir with Christ over the inheritance (Rom. 8:17).

Baptism — Part 6 — Baptism Unto the Death of Jesus Christ

We will quote the passage referring to this in full. “What shall we say then? Shall we continue in sin that grace may abound? God forbid (Or, by no means). How shall we that are dead (or, have died) to sin live any longer therein? Know ye not that so many of us as were baptized into* Jesus Christ were baptized into* His death? therefore we are buried with Him by baptism into* death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of His resurrection” (Rom. 6:1-5).

Here all would seem to be simple; but, alas, even over so clear a Scripture there has been much conflict or opinion. The doctrine of grace in the previous chapters, which show that a man is “justified by faith without (or, apart from) the deeds of the law” (Rom. 3:28), with the additional teaching of the change of headship, from Adam to Christ (rom. 5:12-21); that “as by one man’s disobedience many were made sinners, so by the obedience (unto death) of One shall many be made righteous” (ver. 19), might lead some one to ask: “If all be of grace why not indulge myself as I please? The greater my sin the greater the grace that will bring me through.” For answer, the apostle makes an appeal to the foundation truth symbolized in baptism at the very beginning of the Christian course.

“By no means,” he exclaims; “We died to sin,” i.e., died out from under its dominion, because Christ with Whom we are now identified died to it (ver. 10). It must then no longer control us. We are not to live in that to which we died. Was not our baptism a burial unto His death? Did it not say we had died with Him and were now buried with Him? “know ye not that so many of us as were immersed unto Jesus Christ were immersed unto His death?” Here definite knowledge is connected with the ceremony — “Know ye not?” They should have been aware of this at the time. He is surprised at the ignorance of any among them who does not realize that this former condition is over forever.

In baptism I own that in myself I have no hope. Death is my just portion. But Christ has died, and that for me. His death is my only ground of confidence. therefore I am buried to it. but not that alone. his death is my death. I died with Him. All that I was by nature God dealt with judicially in the cross of Christ. So having died it is right that I should be buried. My old condition is at an end, and of this the watery grave is witness.

It is not, of course, that the unimmersed are not buried with Christ, if believers. All such have died with Him, been buried with Him and raised with Him. but baptism is the outward acknowledgment of this, “the likeness.”

Faith says: “I am crucified with Christ” “Gal. 2:20). Baptism is the confession of burial with Him. Henceforth “I live, yet not I, but Christ liveth in me;” or, as we have it in the chapter before us, “like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”

If sin would seek to control me, I am to point back to teh grace and say, I was buried there. I died with Christ from under your authority. You cannot expect my service this side of the tomb. I am a resurrection man. baptism has outwardly separated me from your sphere**

In Colossians the same truth is enforced, more briefly, yet with perhaps added pungency: “In Whom also ye are circumcised with teh circumcision made without hands, in putting off the body of the flesh*** by the circumcision of Christ: buried with Him in baptism, wherein (or, in Whom) also ye were raised together with Him, through the faith of the operation of God, Who hath raised Him from the dead” (2:11,12).

Here it is clearly taken for granted that all who are rightly subjects of baptism have been raised with Christ “Through the inwrought faith of God,” as some would translate it. Not that this is true of all the baptized, but it is God’s order — not man’s confusion — that is in view. According to the divine pattern the baptized are  a company of people who are actually circumcised with the circumcision made without hands — that is, have seen the end of the flesh (as before God) in the cross, and now stand on resurrection ground. Circumcision was a cutting off of the flesh. but Christ was cut off fro me. So the flesh is gone from God’s viewpoint. I died when Christ died, and so I have been circumcised in His death. As to baptism and circumcision viewed as one ordinance succeeding the other, it is enough to say that of old, a natural-born Israelite was to be circumcised the eight day; in the present dispensation the one who, by new birth, is brought into God’s family, is to be baptized. There is a similar thought in Peter’s first letter. Commenting on the typical aspect of Noah’s deliverance through water (saved by the waves of judgment which, while they overwhelmed the ungodly, carried him and his over to a new earth ) he says: “the like figure [anti-type] whereunto baptism doth also now save us (not the putting away of the filth of the flesh, but the answer [demand] of a good conscience toward God )… by the resurrection of Jesus Christ” (1 Pet. 3:21).

Noah saved through the flood of wrath in the ark shadows forth the believer’s deliverance from judgment, as baptism clearly expresses, i.e., salvation by the work of Christ. He endured all the curse, even as the ark bore all the brunt of the storm; but the believer can say, “his death was mine.” It is not to baptism that any efficacy attaches; that could only put away outward filth. There is not the slightest justification here for the ritualistic dogma of baptismal regeneration. The only thing that gives the answer which a good conscience demands, is the resurrection of the Lord Jesus Christ from the dead. That apprehended, baptism is full of meaning. “He was delivered for our offences, and was raised again for our justification” (Rom. 4:25).

Connection closely with the scripture from Peter’s epistle is the question of…..

 

Next time: “baptism for the Remission of sins”

 

* “Unto” is probably a more suited word here. The Greek preposition will bear either rendering. See 1 Cor. 10:2. Israel are said to have been “baptized unto Moses.” It is the same word. They were separated to Moses as leader; and we to Jesus Christ as Lord.

** It was a fine answer a brother once gave when the question of secret societies was being discussed. Turning to him one said: “But you are a Free mason, are you not?” “No,” was the reply; “I am not.” “But you certainly were once; and a Free Mason once, a Free Mason until death,” was the retort. “True; but I buried the Free Mason in Lake Ontario,” he answered; and it was evident that he at least had entered into the purport of Baptism.

*** “The sins of” is generally considered an interpolation and should probably be omitted”

Baptism — Part 5 — Baptism In the Commissions

It is after having passed through all the agony of the cross that the risen Lord gives the commissions as narrated in the closing chapters of the Synoptic Gospels. Luke does not mention the baptism at all. He is occupied with the gospel. Baptism is not a part of that, as 1 Cor. 15: 1-4 bears abundant testimony, as also 1 Cor. 1:17. The gospel is concerning God’s Son (Rom. 1:1-4), and not concerning ordinances, however blessed, or works, however proper to the man already justified by faith and a subject of grace (Titus 2:11-14).

We shall look, then, at the commissions recorded in Matthew and Mark. In chap. 28:18-20 of the former, we read: “And Jesus came and spake unto them, saying, All power is given unto Me in heaven and in earth. Go ye therefore, and teach (disciple, or make disciples of) all nations, baptizing them in (unto) the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you always, even unto the end of the world (completion of the age). Amen.”

The commission is to make disciples. These disciples were to be baptized and instructed. This command has never been annulled or repealed.

The thought of baptizing nations, as such, we see no warrant for here unless preceded by national repentance. All nations are to be taught the gospel. If indeed the nations as a whole become disciples, then to baptize them is in place, but that, though it shall actually be, is in a future day (Zech. 14:16). At present at least, it is in my judgment, to individuals that the commission applies. In fact the word merely means Gentiles; that is the gospel was to be world-wide in its scope.

Markedly enough, neither here nor yet in Mark 16 is the believer or disciple told to be baptized, for it was to His servants that the word was addressed by the Lord. Consequently the command is rather to the preacher to immerse the disciple; but would any real lover of the Lord Jesus plead this an excuse for evading responsibility in the matter, shifting it altogether upon the shoulders of the servant, and being careless himself as to whether the divine pattern had been carried out? Do not the words, “teaching them to observe all things whatsoever I have commanded you,” show us the importance of the recipient of the gospel seeing for himself that God’s word is carried out? Surely the heart that beats loyally to its absent Lord remembers His saying: “If a man love Me he will keep My words” (John 14:23), as also the other passage, “If ye love me, keep My commandments” (v. 15).

And if these considerations be not enough, is not Peter’s message in Acts 2:38 imperative as to it? — “Repent, and be baptized every one of you,” etc. here is commanded, and by the Holy Ghost. So, in Cornelius’ house, “He commanded them to be baptized in the name of the Lord” (Acts 10:48). Baptism, therefore, if not directly commanded by the Lord in person, is by the Spirit in the apostle, and is surely one f Christ’s “words” which he who loves Him will “keep.”

To teach that a later revelation, given to Paul, has rendered all this null and void, is but to make the Word of God of none effect by human tradition.

As to formula, it is ‘Unto the name of the Father, and of the Son, and of the Holy Ghost.” Being, as it is, “baptism unto death,” it is fitting that it should be unto the name of the Trinity — for how unitedly do father, Son and Spirit participate in the offering of the Son of Man upon the Cross! It was God, as Father, Who withheld Him not, but gave Him out of love to the world (John 3:16), while the Son was the voluntary Sufferer (John 10:17,18); and yet it was “through the eternal Spirit that He offered Himself without spot to God” (Heb. 9:14). Nor does “baptized in the name of the Lord Jesus” (Acts 19:5) nor the kindred passage quoted above from Acts 10 set this aside. Do not these scriptures simply keep before us in whose authority it was done — the former bringing out especially the contrast between the baptism of John and that of the Lord Jesus? It would not seem to be the formula that is in view at all. I take it that a full scriptural formula would be “In the name of the Lord Jesus, I baptize thee unto the name of the Father, Son, and Holy Spirit.”

In Mark 16:15,16, baptism is directly connected with believing, and in such a way as to make it the public seal of faith, as, in some sense, “confession with the mouth” is in Romans 10:9,10.

Here we read, “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned.” Significantly, we do not read, “he that is not baptized shall be damned.” Justification before God is by faith, apart from works (Romans 4:4,5); but it is taken fro granted that a true believer will be desirous of fully identifying himself with the Lord, and thus baptism is looked upon as the very first act of faith, which alone gives it value, for apart from that it is a meaningless form. Some might be immersed in all good faith on the part of the evangelist, who were not real believers at all, as in the case of Simon Magus (acts 8:9-13; 18-23), but nowhere in Scripture do we read of any laborer knowingly baptizing one who was not saved, and never of the baptism of any too young to exercise faith in the son of God.*

Baptism presupposes knowledge on teh part of the subject as to its purport, as is clear from the apostle’s appeal “know ye not,” in Romans 6:3, where he speaks of….

Next Time: “Baptism unto the Death of Jesus Christ”

 

* Philip baptized “both MEN and WOMEN” (Acts 8:12). If little children were also subjects of baptism in apostolic days, this, one would think, would have been the place to mention it. Let the present day evangelist follow Philip’s example and he need not fear that he is acting contrary to Scripture.

Purchase and Redemption — The Difference Between Bought and Redeemed — Part 2

 

THE TWO-FOLD CIRCLE OF CHRIST’S BELONGINGS

 

The point of this parable in Matthew 13 is that the scope of things purchased or bought by Christ extends to all persons and all things. it has been called teh two-fold circle of Christ’s belongings.

It is important to see that Christ’s purchase on the cross covers more than just persons; it also includes all things. Purchase (bought) is the broadest aspect of Christ’s work. Hebrews 2:9 confirms this, saying, “…so that by the grace of God He should taste death for every thing” (J.N. Darby Translation). notice it doesn’t say “…for every man,” (as the KJV erroneously has it) which would make it too narrow. “Every thing” covers all persons and all things.

Firstly, His purchase was for all persons. He now has title and right over all flesh. John 17:2 says, “thou has given Him power over all flesh.” (Some might object to the use of this verse because John 17:2 was uttered before Christ went to the cross. However, John’s gospel, which emphasizes the deity of Christ, views Him as God living in the eternal present, outside of time. Thus, He prays as though the work He was about to do on the cross was already done — i.e. vs. 4.) “All flesh” is extensive — covering all men, saved or lost. This mean that every person, whether they own the purchase or not, has been “bought” by the Lord Jesus Christ, and therefore, belongs to Him.

Secondly, his purchase was for all things. Ephesians 1:14 says, “…the purchased possession.” the context of this verse in Ephesians indicates that the “purchased possession” is the inheritance, which is every created thing. Christ has purchased the title and right to that as well. Hence, the effect of the purchase that Christ made is not only over all flesh, but extends to all things. It is universal.

A type from the book of Ruth illustrates this two-fold circle of Christ’s belongings. Naomi sold a parcel of land that belonged to her husband Elimelech who had passed away (Ruth 4:3). Since Boaz, who is a type of Christ, desired to have Ruth as his wife, he had to buy that portion of the inheritance which would give him all in it, including Ruth. “Boaz said unto the elders, and unto all the people, Ye are witnesses this day, thatI have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife” (Ruth 4:9-10). He bought the field which included a person — Ruth.

Now let’s turn to Revelations 5:9, “And they sing a new song, saying, thou art worthy to take the book, and to open the seals thereof: for Thou was slain, and has bought to God by Thy blood out of every tribe and tongue and people and nation” (W. Kelly’s translation). We learn from this verse that the purchase was made by the “blood” of Christ. Not to digress from our subject, but in this chapter the elders in heaven are singing about those on earth that were purchased or bought. They are not singing about themselves, which is why the word “us” in the KJV should not e in the text as J.N. Darby’s and W. Kelly’s translations indicate. Verse 10 says, “…made them (not “us”) to our God King’s and priests,” because it is speaking of those on the earth. It also says, “…and they (not “we”) shall reign over the earth.” This, again, is referring to the Tribulation saints that will be preserved to enter the Millennial Kingdom of Christ. They will reign “over” the earth, but will be on the earth when they do it. They reign “over” the earth in the sense of rule. The verse has nothing to do with the saints in heaven reigning over the earth, as commonly thought. It is not speaking of the heavenly saints, but of the earthly saints. At any rate, the point I want to focus on here is that the purchase is by the “blood” of Christ. It refers to the price He paid.

Now let’s turn to 2 peter 2:1, “But here were false prophets also among the people, as there shall be also among you false teachers, who shall bring in by the bye destructive heresies, and deny the Master that bought them, bringing upon themselves swift destruction” (J.N. Darby Translation). Peter warned the saints of the rise of false teachers in the Christian profession. He says that just like there were false prophets in Old Testament times, there would be false teachers in the profession Church. They would bring in “damnable heresies” and would attract a large following — “Many shall follow their pernicious ways.” A heresy is a visible outward split among the people of God. It is the make a party among the saints that splits off from the rest. Most people think heresy is bad doctrine, because bad doctrine is usually associated with a heresy. A “damnable” heresy is a party that rallies around soul damning doctrines, which is a very serious thing indeed.

The point I want you to see here is that these people were “bought,” yet they ended up in a lost eternity! This shows that being “bought” does not mean that they were saved. These false teachers (mere professors) denied “the Lord” or the “master” that “bought” them, and brought upon themselves “destruction.” They masqueraded as teachers, but they didn’t have any real faith! As a result of denying Christ’s purchase they would pass on into everlasting judgment. We see this same class of persons in Jude 4; “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God (”Master” — N.N. Darby Trans._, and our Lord Jesus Christ.”

Now if “bought” means to be saved, as many Christians think, then these people lost their salvation! We know that that could not be so because it would deny a cardinal truth concerning Christ’s work — the believer’s eternal security. This is an example of why we need to understand the distinction between bought and redeemed, for without it we could get into seriously bad doctrine.

We learn from these verses that as a result of Christ’ purchase, there has been a change of masters. All persons now belong to the Lord on the grounds of His purchase. He is their “master.” Hence, purchase (bought) involves a change of ownership — a change of master. Christ being their Master by virtue of His purchase does not mean that He is their Saviour!

There is a danger of slipping into using such terms synonymously, and the truth being lost. we’ve often heard a well-meaning Christian as a stranger, “do you belong to the Lord Jesus?” The Scriptural answer is (whether they are saved or not) “Yes!” Saved or lost, all persons belong to the Lord Jesus. Of course, we know what is meant. They are really asking if the person has, in faith, owned the purchase that Christ has made on the cross. We’ve alos heard people say such things as, “I met a man the other day who was the Lord’s…” Well, what do they mean? Every man that you meet is the Lord’s! They are all His by the right of the purchase that He made at the cross…..

 

…. To Be Continued.

Purchase & Redemption — The Difference Between Bought and Redeemed. — Part 1

To anyone following this site, every Monday I have been copying a Baptism article onto this site. But today, I am also going to begin copying a booklet that has the title you see above, written by a Bruce Anstey. This will cover every other day. If you wish to follow along with this very interesting, scriptural reading please visit often, it is definitely worth the read.

 

PURCHASE AND REDEMPTION

(Richmond, BC — June 6, 1997)

 

I’d like to speak this afternoon on two lines of truth that run through the New Testament Scriptures that are a result of Christ’s work on the cross — purchase and redemption. Scripture makes an important difference between “bought” (purchase) and “redeemed,” and I want to point that out, with the Lord’s help.

Mr. Kelly said that these two things have been so thoroughly confounded in the minds of Christians that it has led to all kinds of error. It is important, therefore, to understand that difference between them, because otherwise we could run into seriously bad doctrine — such as teh denial of the believer’s eternal security. It only confirms the fact that we need to rightly divide the Word of truth (2 Tim. 2:15).

Since, as Mr. Darby put it, “we can’t hunt tow hares at one time,” we’ll look at the subject of purchase first, and then, compare it with redemption.

PURCHASE (Bought)

Let’s turn first of all to Matthew 13:44. “Again, the kingdom of heaven is like unto treasure hid in a filed; teh which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” This parable opens up to us the universal effects of the great purchase that Christ mad eon the cross. “the “man” here, is the Lord Jesus Christ. And we are told in verse 38, “the field is the world.” The “treasure” is believers that the Lord puts a great value on. The buying of the field refers to His purchase of the whole world, and all persons in it.

Next Post: “The Two-fold Circle of Christ’s Belongings”

Baptism — Part 4 — Baptism of Wrath upon the Cross

baptism of wrath upon the Cross

which our Lord Jesus endured as our Substitute, of which, in its fullest sense, Christian baptism speaks.

The prophetic psalms tell us, in no uncertain way, of this. Who can conceive the depth of such passages as the following:

“Deep calleth unto deep at the noise of Thy waterspouts; all Thy waves and Thy billows are gone over me.” (Ps. 42:7). In the preceding verse, touchingly and fittingly indeed, the Holy Sufferer exclaims, “I will remember Thee from the land of Jordan!” This, truly, was the entering of the anti-typical ark into the floods of Jordan at the time of the harvest when it “Overfloweth all its banks” (Josh. 3:14-16). On the cross, the sinner’s just desert was meted out to Him when “He bore our sins in His own body on the tree.” Floods, not of water, then rolled o’er His spotless soul in those three awful hours of darkness in which the face of God was hidden from the Holy Sufferer; billows of judgment and wrath when God “made him to be sin for us Who knew no sin, that we might be made the righteousness of God in Him” (2 Cor. 5:21). He could well say, “I sink in deep mire, where there is no standing: I am come into deep waters where the floods overflow Me” (Ps. 69:2). Solemn, too, it is to bear His cry in the 14th and 15th verses of the same psalm: “Deliverer Me out of the mire, and let Me not sink. Let Me be delivered from them that hate Me, and out of the deep waters. Let not the waterflood overflow Me, neither let the deep swallow Me up, and let not the pit shut her mouth upon Me.” Here He has in view, not only the judgment of God righteously meted out to Him as the sinner’s Substitute, but also the cruel baptism of insult and hatred, which men whom He would fain have saved caused to roll over His devoted head. Another psalm, the 88th, has again more particularly in view the curse of the broken law, so that He can exclaim: “Thou hast laid Me in the lowest pit, in the darkness, in the deeps. They wrath lieth hard upon Me, and Thou has afflicted Me with all Thy waves” (vers. 6,7). How the “Selah” at the close appeals to the believer! Oh, my soul, “pause” indeed, and “consider” with how great a price thou wast redeemed and from how great a death thou has been saved!

The above quotations give us some light idea of what Jesus meant when He said: “But I have a baptism to be baptized with; and how am I straitened till it be accomplished” (Luke 12:50). In a limited sense His disciples could share this baptism with Him (Matt. 20:23). That which came from man only (but not from God), they too could go down beneath, as in the case of James (Acts 12:2) and of John (Rev. 1:9) who said though knowing not what was involved in it at the time “We are able” (Matt. 20:22)

This is the great and solemn truth which above everything else baptism pictures to us, as we shall see both Romans and Colossians witness. Could aught but immersion, a complete overwhelming, figure such a scene as that which we have glanced at in the above scriptures? And how unspeakably precious the privilege to be thus baptized unto His death!

We turn next to consider the place of……………..(Next article: “Baptism in the Commissions”)

Baptism — Part 3 — The Baptism of Jesus…

was not, however as an example for us, though His word, “thus it becometh us to fulfil all righteousness” (Matt 3:15), certainly should remind us of that obedience which becometh all who profess to know the father, whom he has revealed. But this, as we have observed, was a “baptism of repentance for the remission of sins” (Luke 3:3), although He was “the Holy One of God,” as even demons confessed (Mark 1:24), and Gabriel also testified (Luke 1:35)

What wonder, then, that John should “Forbid Him” (Matt. 3:14), knowing Him to be the Son of God (John 1:29-34); though strangely troubled on a later occasion (Matt 11:2) when the looked-for power did not seem to be manifested! All, however, was in perfect keeping with the time, as “Suffer it to be so now” (Matt 3:15) suggests. He who, as a babe, had been circumcised on the eighty day according to the law, would now, in subjection to the Word given forth by John, put Himself in company with the repentant part of the nation. As the Shepherd of the Sheep, He enters the fold* by the door of submission to the rites of the law and the divine testimony of the time. To Him John, as the porter, opened, and He entered in, but only to lead out His own sheep, whom He called by name. This could not be though, until as the Good Shepherd (John 10) he laid down His life for the sheep. other sheep there were not of the Jewish fold, therefore Gentiles. These He would bring, and He says, “There shall be one flock (not fold,** all His sheep are outside of that now) and one Shepherd” (ver. 16). John’s ministry was distinctly separate. The moral condition of the people at his appearing in the wilderness is graphically portrayed in teh book of Malachi; noticed there God’s nine-fold controversy with them (Mal. 1:2,6,7,12; 2:13-16,17; 3:7,8,13-15). Yet we see a remnant distinguished from the mass in chapter 3:16-18. Such a company we notice in the early chapters of Luke; Simeon, Anna, no doubt Mary herself, Zacharias and Elizabeth, and all who “looked for redemption in Jerusalem.”

Those baptized by John take outwardly this remnant place. By his own baptism the Lord identifies Himself with them, and likewise sets His seal upon the ministry of His forerunner. The repentant part of the nation owned by their baptism that they deserved to die as violators of the divine law. The Lord Jesus took His place with them in baptism as the pledge that He was ready to go down into death for them. As another has beautifully illustrated it, they were like men who had given a note for a debt they could never pay. he in His baptism endorsed their note and offered Himself to pay the uttermost farthing. Sinless, He needed not to repent, but He was to “fulfill all righteousness” by bearing the curse of the law for those who did. Thus it was His joy to take His place with those who sought not to hide, but confessed their guilty and its desert. Of old His Spirit in the psalmist had declared: “O my soul, thou hast said unto Jehovah, Thou art my Lord; my goodness extendeth not to Thee; but to the saints that are in the earth, and to the excellent in whom is all my delight” (Ps. 16:2,3). Was not His baptism but the reiteration of this? The “excellent of the earth” were, in His eyes, not the proud, self-righteous Pharisees, but the humbler followers of the Immerser — common people and publicans, perhaps the majority of them, were; but they justified God and condemned themselves, and waited expectantly for the coming kingdom.

The looked-for King, anointed as such by the descending Spirit (Matt. 3:16,17; John 1:32-34), associates Himself with this separated company — though His baptism in the Jordan is but a shadow of a far more solemn immersion (Luke 12:50) which He must yet undergo, for He is to confess as His own the sins, not only of this remnant company, but of all who will be saved through His mighty sacrifice. His baptism is the pledge of this, as also the intimation that they way to His glory is by the cross. Prophets of old had testified how that Christ must “suffer these things, and to enter into His glory” (Luke 24:26), and Peter tells us they spake of “the sufferings of Christ and the glory that should follow” (1 Pet. 1:11).

It is plain, then, that it is not merely as an example for us that Jesus was baptized. his baptism was altogether of a different nature from that which He instituted after His resurrection, and for quite a different purpose. One has well said: “he was baptized to identify Himself with a rejected remnant. We, by baptism, are identified with a rejected Christ.”

The testimony of John was but preparatory. In the new dispensation we find that persons baptized unto his baptism were re-immersed when the full truth of the death and resurrection of the Lord Jesus was declared (Acts 19:1-5). We have no record, however, of the re-baptism of those who had submitted to John’s ordinance prior to the cross. Their association with Christ had already identified them with Him, and the twelve and others, unbaptized themselves save “unto repentance,” began the work of the new dispensation by baptizing three thousand on the day of Pentecost. It is, then, the awful…

 

* Judaism as owned of God and only of the baptized portion of it could that be said; the antion was Lo-Ammi (Hos 1:9), i.e., “not My people.”

** It is well known that the word translated “Fold” in the latter part of verse 16 is quite distinct from the word in teh former part “the one should be “flock,” the other “fold.”

Baptism — Part 2 — John’s Baptism Unto Repentance

We now go on to look at our subject proper. And first, we speak of John’s baptism unto repentance. This is quite distinct from Christian baptism (Acts 19:1-7). by it the Jew expressed his repentance and his need of forgiveness. It could not speak to the people of the death of Christ, though, no doubt, in God’s mind, that was what was set forth; i.e., the fact that nothing but death was due the sinner, and that the Lord Jesus was to die in the stead of the guilty. His own baptism was the pledge of this; but I speak of that later. For the Jew it was teh owning that the baptized one deserved nothing but death and judgment. It expressed self-judgment, and so it was called a “baptism unto repentance.”

That the mode of administering it was the same as that of Christian baptism, however I suppose no one would call in question, for, though we read of change in formula and object, we have no record of a change in mode. It is self-evident that the apostles, some of whom began baptizing shortly after becoming associated with the Lord, simply went on practicing the same manner in baptizing that their former teacher accustomed to them, as some of them had been followers of the Baptist prior to their hearts being directed to “the Lamb of God” (john 1:25-30) — and possibly all, as Acts 1: 21,22 seems to teach. they certainly learned no new manner of administering it from Christ. See John 3:22, 26; 4:1,2.* Of John, then, we read that he came “preaching in the wilderness of Judea and saying, Repent ye; for the kingdom of heaven is at hand” (Matt 3:1,2). The result is recorded in verses 5 and 6: “then went out to him Jerusalem and all Judea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins.”

Mark similarly testifies (chap 1:4,5): “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. And there went out unto him all the land of Judea, and they of Jerusalem, and were baptized of him in the river of Jordan, confessing their sins.”

If the significant little word “in,” found in both these passages, be not conclusive as to the mode of his baptism being by immersion; if any can tolerate the amazing conception of John’s taking the candidate into the water, then pouring or sprinkling upon his head as he stood in the river, a passage in John’s Gospel would seem to effectually dispel such an illusion for those who have ears to hear. “And John also was baptizing in Enon, near the Salim, because there was much water there; and they came and were baptized.” If “Much water” is the cause for choosing a certain place for baptizing surely then baptism could have been neither by sprinkling nor pouring.

To this, the scriptural mode of baptism (abundantly confirmed by our passages, see Acts 8:38,39; Rom. 6:3-5; Col. 2:12), our Lord Himself assents, for of Him it is expressly stated that He “was baptized of John in Jordan” (mark 1:9), and He “went up straightway out of the water” (Matt. 3:17), which could not be true if He did not enter the mystic stream that told of what He must yet endure for those under sentence of death, with eternal judgment beyond it.

 

*An interesting point in connection with the disciples’ practice was suggested to me by a brother since writing the above. When the mothers brought little children to Jesus, the disciples drove them away. Could they ave so acted if they or John had ever practiced baby baptism? Jesus, on the other hand, received and blessed them, UNBAPTIZED, as the Christian parent can rest assured He does to-day. he did not say, as a writer on household baptism, some years ago, that parents who brought unbaptized children to Him in prayer for blessing, were only bringing Cain’s offering! Christ declared that “of such is the kingdom of heaven.” Baptism is not needed to put them in it. They are already OF it. It is the simple, child-like one who is recognized as a true subject of the Kingdom.