Lynda Morrison
Sunday, January 20, 2019 – Luke 1:68
Zachariah’s Great Praise, Pt. 2 - Redemption
https://www.youtube.com/watch?v=vsHOrB6D2eU
Grace Fellowship Church
Pastor/Teacher, Jim Rickard
www.GraceDoctrine.org
www.facebook.com/GraceDoctrine
The Gospel of Luke,
II. The Identification of the Son of Man with Men, Luke 1:5-4:13.
C. The Advent of John the Baptist, vs. 57-80.
1. The Birth of John and rejoicing, vs. 57-58.
2. The Circumcision and Naming of John, vs. 59-66.
3. Zachariah’s Proclamation and Prophecy, vs. 67-80.
3. Zachariah’s Proclamation and Prophecy, vs. 67-80.
Zachariah praised God from a past tense view point. He knew and proclaimed God’s great plan of salvation through redemption from the view point of God’s perspective; omniscience.
Heb 4:3, “For we who have believed enter that rest, just as He has said, ‘As I swore in My wrath, they shall not enter My rest,’ although His works were finished from the foundation of the world.”
Eph 1:4, “Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him, in love.”
“Redemption,” is the Noun LUTROSIS that means, “release, deliverance, or redemption.” It comes from LUTROO, which means, “to release by paying a ransom or to redeem.” LUTROO is from the root LUO, a primary verb meaning, “to loose, to release, or to dissolve.” So, LUTROSIS comes to mean, “a ransoming, a redemption.” It is only used here and Luke 2:38; Heb 9:12.
Heb 9:12, “And not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.”
In the NT, “redemption” is typically the Greek Noun APOLUTROSIS that means the same as LUTROSIS, with the emphasis of a ransom paid. It means to release on payment of ransom, so, APOLUTROSIS comes to mean a release affected by payment of ransom. The prefix APO means, “off or away.” It usually denotes separation, departure, cessation, completion, reversal, etc., Luke 21:28; Rom 3:24; 8:23; 1 Cor 1:30; Eph 1:7, 14; 4:30; Col 1:14; Heb 9:15.
We also have the word “ransom,” which is the Greek noun LUTRON, from LUO, “to loosen with,” that is, a redemption price that figuratively means atonement. So, LUTRON comes to mean, “ransom.” Used in Mat 20:28; Mark 10:45.
The Verbs AGORAZO, “to buy or to purchase in the market,” (AGORA = slave marketplace), and EXAGORAZO, “to purchase from the slave market or to completely and totally liberate a slave from the slave market.”
AGORAZO, ἀγοράζω is used thirty-one times, meaning to be in the AGORA or place of assembly and market, hence to buy for one’s self by a price freely paid, cf. 1 Cor 6:20; 7:23; Rev 5:9.
1 Cor 6:20, “For you have been bought with a price: therefore glorify God in your body.”
1 Cor 7:23, “You were bought with a price; do not become slaves of men.”
Rev 5:9, “And they sang a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation’.”
EXAGORAZO, ἐξαγοράζω used four times meaning, “to purchase out of the market not to return,” cf. Gal 3:13; 4:5; Eph 5:16; Col 4:4,
Gal 3:13, “Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’.”
Gal 4:5, “So that He might redeem those who were under the Law, that we might receive the adoption as sons.”
Therefore, in the use of LUTROSIS, it is linked to God’s mercy and grace, and the resulting redemption. Thus, it can overlap with SOTERIA, “salvation” or “deliverance.” It is speaking of the payment of our sins.
APOLUTROSIS is also used that way, but can also emphasize the eschatological redemption, which is not the forgiveness of your sins, Eph 1:7; Col 1:14, but the final future salvation from the present evil world, Gal 1:4. But, to get to the eschatological redemption, God through Jesus Christ had to first redeem our sins, which is Zachariah’s emphasis.
Redemption
In the Doctrine of Salvation, there are three key concepts: redemption, reconciliation, and propitiation. The phrase “The blood of Christ,” applies to all three doctrines.
1. Redemption is toward sin. There are three theological words that actually describe this concept: redemption, expiation, (to make amends, show remorse, or suffer punishment for wrongdoing), and unlimited atonement, (the making of reparation for a sin). These always deal with sin as a problem in our relationship with God.
2. Reconciliation is always directed toward mankind. Man is reconciled to God by the death of His Son.
3. Propitiation is directed toward God, meaning that the justice of God the Father is satisfied with the work of Christ on the cross.
Redemption emphasizes the fact that we are sinners, not only by choice or volition, but long before that we were sinners at the point of birth because of our Old Sin Nature and the imputation of Adam’s original sin. We had to be condemned before we could be saved.
Redemption is viewed from the standpoint of a ransom paid on the Cross for our salvation. Redemption views mankind as born into the slave market of sin through the imputation of Adam’s original sin at birth, and redemption is the saving work of Christ on the Cross by which He purchases our freedom or salvation. The currency used for this ransom purchase is called the “blood of Christ,” Eph 1:7; 2:13; Col 1:14; 1 Peter 1:18-19; Heb 9:12-15; Rev 1:5; 5:9.
Eph 1:7, “In Him we have redemption through His blood, the forgiveness of our sins, according to the riches of His grace.”
Col 1:14, “In whom we have redemption through His blood, the forgiveness of sins.”
1 Peter 1:18-19, “Knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.”
Rev 1:5, “And from Jesus Christ, the faithful witness, the first-born of the dead, and the ruler of the kings of the earth. To Him who loves us, and released us from our sins by His blood.”
The blood of Christ depicts, by analogy, the saving work of Christ on the Cross, 2 Cor 5:21; 1 Peter 2:24. It also depicts unlimited atonement, propitiation, and reconciliation.
2 Cor 5:21, “He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.”
1 Peter 2:24, “And He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.”
In order to become our Redeemer, Christ had to become a member of the human race. He could not save us as God, because whoever is the redeemer must be judged for the sins of the world and God cannot be judged for sin. Therefore, through the virgin birth, by becoming a man without sin of His own, and remaining impeccable, 2 Cor 5:21, Jesus Christ was qualified to be our Redeemer.
In Zachariah’s psalm of praise, he was proclaiming the Doctrine of Redemption as taught in the OT by means of the animal blood sacrifices, Heb 9:22.
Heb 9:22, “And according to the standard of the law, nearly all things are cleansed with animal blood, and without the pouring out of blood there is no forgiveness.”
OT believers like Job, applied the Doctrines of Redemption and Resurrection to their circumstances, Job 19:25.
Job 19:25, “I know that my redeemer lives, and that He shall stand in the latter day upon the earth.”
In recalling redemption, he was looking at the spiritual death of Christ on the Cross; in recalling resurrection, he was looking at the somatic or physical death of Christ on the Cross, which anticipated His resurrection.
David said in Psa 34:22, “The Lord redeems the soul of His servants.” It is the soul of the believer that is redeemed at salvation, not the body; otherwise we would never die physically. There is no human spirit until after salvation.
As such, redemption removes the condemnation of the Mosaic Law, Gal 3:10-13; Gal 4:5-6; cf. Deut 21:23.
Gal 3:13, “Christ has redeemed us from the curse of the Law, having become a curse for us. For it stands written, (Deut 21:23), ‘cursed is everyone who hangs on a tree’.”
In Gal 4:5 6, redemption from the condemnation of the Law results in the Biblical Doctrine of Adoption into the eternal family of God, cf. Rom 8:23.
Gal 4:4-5, “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, 5so that He might redeem those who were under the Law, that we might receive the adoption as sons.”
The Results of Redemption:
1. Redemption propitiates God the Father, Rom 3:25.
2. We are delivered from the curse of the Law, Gal 3:13; 4:4-7.
3. We have the forgiveness of all sin, Isa 44:22; Eph 1:7; Col 1:14; Heb 9:15.
4. Redemption is the basis for our Justification, Rom 3:24; 5:9.
5. Redemption is the basis for our Sanctification, Eph 5:25-27.
6. Redemption is the basis for Eternal Inheritance of believers, Heb 9:15.
7. Redemption is the basis for the strategic victory of Jesus Christ in the Angelic Conflict, Col 2:14-15; Heb 2:14-15, (the passage for rendering Satan and his legions powerless).
8. Redemption is the basis for the mediatorship of Jesus Christ, 1Tim 2:5-6, Heb 9:14-15.
9. Redemption of the soul in salvation results in redemption of the body in resurrection, Rom 8:23; Eph 1:14; 4:30.
Redemption views salvation from the standpoint of the complete payment of our sins, giving man the option to believe in Christ for eternal life. This is what Zachariah knew. This is what he was proclaiming!
Isa 44:22, “I have wiped out your transgressions like a thick cloud and your sins like a heavy mist. Return to Me, for I have redeemed you.”
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