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Redeemer
Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev 25:48, 49; Num 5:8; Ruth 4:1; Job 19:25; Ps 19:14; Ps 78:35). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See REDEMPTION.)
—Easton's Illustrated Dictionary Redemption
The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see God (Num 3:49; Num 18:15)).
There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (Compare Acts 20:28; 1Co 6:19, 20; Gal 3:13; Gal 4:4, 5; Eph 1:7; Col 1:14; 1Ti 2:5, 6; Tit 2:14; Heb 9:12; 1Pe 1:18, 19; Rev 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).
—Easton's Illustrated Dictionary
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Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev 25:48, 49; Num 5:8; Ruth 4:1; Job 19:25; Ps 19:14; Ps 78:35). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See REDEMPTION.)
—Easton's Illustrated Dictionary Redemption
The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see God (Num 3:49; Num 18:15)).
There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (Compare Acts 20:28; 1Co 6:19, 20; Gal 3:13; Gal 4:4, 5; Eph 1:7; Col 1:14; 1Ti 2:5, 6; Tit 2:14; Heb 9:12; 1Pe 1:18, 19; Rev 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).
—Easton's Illustrated Dictionary
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
1 In the beginning the Word already existed.The Word was with God,and the Word was God.2 He existed in the beginning with God.3 God created everything through him,and nothing was created except through him.4 The Word gave life to everything that was created, and his life brought light to everyone.5 The light shines in the darkness,and the darkness can never extinguish it.[2]
John 1:1-5 (NLT)
John 1:1-5 (NLT)
The Tabernacle, Candlestick, Showbread; blasphemy; year of jubilee; laws concerning redemption of property and the poor.
Read Leviticus 24 -- 25
The Lord commanded Moses that the children of Israel bring you pure oil from olives beaten for the light, to cause the lamps to burn continually (Leviticus 24:2). They were given detailed instructions for making the Showbread. You shall take fine flour, and bake twelve cakes thereof. . . . And you shall set them in two rows, six on a row, upon the pure (gold) table before the LORD. . . . Every Sabbath he (the high priest) shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant (agreement) (24:5-9). The term Showbread literally means "bread of the face" and presence of God," signifying that He and His Word alone sustained their lives. When the priests ate the bread, it illustrated Israel's dependence upon God. The loaves were made of fine flour — coarse flour could not be used, for these loaves represented Christ, the perfect One, holy, harmless, undefiled, separate from sinners, and made higher than the heavens (Hebrews 7:26), Who also is the Bread of Life (John 6:35,48). The aromatic frankincense that was required to be placed on the loaves is symbolic of prayer and praise to God Who sustains us through His Word, as well as a reminder that Christ, as the Bread of Life, provides true satisfaction. How sweet are Your words to my taste! yea, sweeter than honey to my mouth! (Psalm 119:103). The loaves also picture Christ, Who faced the fierce oven of affliction and crucifixion to come forth as the Bread of Life. Jesus declared: He that comes to Me shall never hunger; and he that believes on Me shall never thirst (John 6:35). The 12 identical loaves were a reminder that the Lord was the satisfier and sustainer of all 12 tribes. Light is a revealer of truth, and the Golden Candlestick's light was the only light in the Holy of Holies and it shone upon the sacred Showbread that typified Christ. For the Bread of God is He Who comes down from heaven, and gives life to the world (6:33). As we read His Word, the Holy Spirit, Who indwells born again believers, provides light on the moral and spiritual values of life. This light enables Christians to fulfill one of their essential missions to the world: Let your light so shine before men, that they may see your good works, and glorify your Father Who is in heaven (Matthew 5:16).
Christ Portrayed: By the kinsman-redeemer (Leviticus 25:47-55).
Christ is our Savior (Luke 2:11) and Redeemer (Galatians 3:13)
Who made us His kinsmen: The Spirit Himself bears witness with our spirit, that we are the children of God (Romans 8:16). ________________________________________
Kinsman-Redeemer
Male relative who, according to various laws found in the Pentateuch, had the privilege or responsibility to act for a relative who was in trouble, danger, or need of vindication.
Although the term "kinsman-redeemer" is used only seven times in the NIV (all in the Book of Ruth) and "avenger of blood" is used twelve times, the Hebrew verb ga'al ,from which both of these terms are translated, is used over 100 times and rendered by such additional terms as "redeemer" or "near relative." The Hebrew term designates a male relative who delivers or rescues ( Gen 48:16 ; Exod 6:6 ); redeems property ( Lev27:9-25 ) or person ( Lev 25:47-55 );avenges the murder of a relative as a guiltless executioner ( Num 35:9-34 ); and receives restitution for wrong done to a relative who has since died ( Num 5:8 ). The unique emphasis of the redemption/salvation/vindication associated with the kinsman-redeemer is the fact that this action is carried out by a kinsman on behalf of a near relative in need. This idea is most clearly illustrated in the Book of Ruth.
God is Israel's Redeemer, the one who will defend and vindicate them. The idea that God is a kinsman to Israel can be defended by those passages of Scripture that identify him as Israel's Creator and Father ( Exod 4:22-23 ; Deut 32:6 ),Deliverer ( Exod 20:2 ),owner of the land ( Lev25:23 ), the one who hears innocent blood crying out for vengeance ( Deut 19:10 ; 21:6-9 ), and the King who has made his covenant with the people ( Exod 6:2-8 ). David,in his use of the term ( Psalm 19:14 ; 103:4 ), doubtless has in mind the actions of his great-grandfather Boaz ( Ruth 4:9-10 ).
In the psalms God often redeems in the sense of rescuing from danger. In Job 19:25 the term "redeemer" in context refers to God who, as friend and kinsman of Job,through faith will ultimately defend and vindicate him. The same idea of vindication (this time with the term translated "Defender") is used in Proverbs 23:11.
Although the doctrine of redemption from sin is taught extensively in the New Testament, it is not connected closely with the Old Testament concept of kinsman-redeemer.Christ can, however, be regarded as an example of a kinsman-redeemer since he identified himself with us and redeemed us because of our need. Hebrews 2:11 states that "Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers." Jesus is not only our redeemer from sin, but as Hebrews 2:16-18 and 4:14-16 point out, he is a kinsman to us and understands our struggles. Thus he is able to help us in our times of need.
Male relative who, according to various laws found in the Pentateuch, had the privilege or responsibility to act for a relative who was in trouble, danger, or need of vindication.
Although the term "kinsman-redeemer" is used only seven times in the NIV (all in the Book of Ruth) and "avenger of blood" is used twelve times, the Hebrew verb ga'al ,from which both of these terms are translated, is used over 100 times and rendered by such additional terms as "redeemer" or "near relative." The Hebrew term designates a male relative who delivers or rescues ( Gen 48:16 ; Exod 6:6 ); redeems property ( Lev27:9-25 ) or person ( Lev 25:47-55 );avenges the murder of a relative as a guiltless executioner ( Num 35:9-34 ); and receives restitution for wrong done to a relative who has since died ( Num 5:8 ). The unique emphasis of the redemption/salvation/vindication associated with the kinsman-redeemer is the fact that this action is carried out by a kinsman on behalf of a near relative in need. This idea is most clearly illustrated in the Book of Ruth.
God is Israel's Redeemer, the one who will defend and vindicate them. The idea that God is a kinsman to Israel can be defended by those passages of Scripture that identify him as Israel's Creator and Father ( Exod 4:22-23 ; Deut 32:6 ),Deliverer ( Exod 20:2 ),owner of the land ( Lev25:23 ), the one who hears innocent blood crying out for vengeance ( Deut 19:10 ; 21:6-9 ), and the King who has made his covenant with the people ( Exod 6:2-8 ). David,in his use of the term ( Psalm 19:14 ; 103:4 ), doubtless has in mind the actions of his great-grandfather Boaz ( Ruth 4:9-10 ).
In the psalms God often redeems in the sense of rescuing from danger. In Job 19:25 the term "redeemer" in context refers to God who, as friend and kinsman of Job,through faith will ultimately defend and vindicate him. The same idea of vindication (this time with the term translated "Defender") is used in Proverbs 23:11.
Although the doctrine of redemption from sin is taught extensively in the New Testament, it is not connected closely with the Old Testament concept of kinsman-redeemer.Christ can, however, be regarded as an example of a kinsman-redeemer since he identified himself with us and redeemed us because of our need. Hebrews 2:11 states that "Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers." Jesus is not only our redeemer from sin, but as Hebrews 2:16-18 and 4:14-16 point out, he is a kinsman to us and understands our struggles. Thus he is able to help us in our times of need.