His Word Today

¹⁴ “And when they came to the crowd, a man came up to him and, kneeling before him, ¹⁵ said, “Lord, have mercy on my son, for he has seizures and he suffers terribly. For often he falls into the fire, and often into the water. ¹⁶ And I brought him to your disciples, and they could not heal him.” ¹⁷ And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.” ¹⁸ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly. ¹⁹ Then the disciples came to Jesus privately and said, “Why could we not cast it out?” ²⁰ He said to them, “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.” (Matthew 17:14–21 (ESV)

This is not the first time Jesus has encountered demon possession (Matt. 8:28-34). In this particular instance, the boy experienced seizures (σεληνιάζομαι; seleniazomai). This may refer to epileptic seizures. As a result, the boy would uncontrollably fall into either fire or water. The Gospel of Mark mentioned the boy’s foaming at the mouth (Mark 9:18, 20). He was a danger to himself.   

“The boy’s father uses a term that is literally translated ‘moonstruck’ that sums up a complex of symptoms without diagnosing whether the cause was psychological or spiritual. In his case, the boy’s uncontrollable bodily movements are attributable to a demon which Jesus casts out,” explains Dr. R. C. Sproul.   

The boy’s father came to Jesus, kneeled in worship, and pleaded with Him to have mercy on his son. The father asked Jesus to show kindness to his boy who was in serious need of healing. The father was not expressing entitlement from the Lord but rather undeserved kindness.

The father had previously come to the disciples, but they could not heal the boy. Jesus commanded they bring the boy to Him as He also corrected the disciples for their lack of faith. The statement, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you?” Jesus directed to His disciples.

Jesus rebuked the demon and it immediately came out of the boy. Jesus omnisciently knew the boy’s true problem was spiritual; demonic possession. Jesus displayed His presence, person and power as incarnate God.

However, the disciples were puzzled. Why hadn’t they been able to heal the boy and cast out the demon? Jesus’ response was concise and direct. He said, “Because of your little faith.” Jesus did not mean that they did not have any faith, but rather their faith was in the wrong object; themselves. They were not depending upon the Lord to heal, but rather themselves to heal. Their misguided perspective resulted in failure.

There are many who serve the Lord, but do not depend upon the Lord in their service. They elevate self to worshipful status, rejecting and rebuking those who do not follow. They seek fans and followers. They pursue their own kingdom. Their faith is centered upon an idol; themselves and their plans. Humility is a foreign concept.

Jesus continued by saying, “For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you.”

“Removing mountains” was a Jewish figure of speech for that which was incomparably difficult (mountains were thought to be the most stable of all things; cf. Ps 46:2; Is 54:10); mustard seeds were used to define a proverbially small quantity. Jesus is thus telling the disciples that nothing God asks them to do will be impossible if they trust him. (Cf. Zech. 4:7.),” explains commentator Craig Keener.  

Consider these lyrics written several decades ago. The song is entitled Steeple Song by Don Francisco.

I don’t care how many buses you own
Or the size of your sanctuary
Doesn’t matter how steep
Your steeple is, if it’s sittin’ on a cemetery.

I don’t care if you pave your parking lot
Or put pads upon your pews
What good is a picture perfect stage
If you’re missin’ all the cues.

I don’t care if your pastor is super powered
And your program’s always new
What you need is love and truth
And men are gonna come to you.

It doesn’t matter if you know the Bible
If it’s all just in your head
But the thing I need to ask you
Is have you done the things I said?

Do you love your wife?
For her and for and for your children
Are you layin’ down your life?
What about the others?

Are you livin’ as a servant
To your sisters and your brothers?
Do you make the poor man beg you for a bone?
Do the widow and the orphan cry alone?

I don’t care if you pray for miracles
I don’t care if you speak with tongues
I don’t care if you’ve said you love Me
In every song you’ve sung.

It doesn’t matter if your sacrifice of praise
Is loud enough to raise the dead
The thing I need to ask you
Is have you done the things I said?

Do you love your wife?
With all you’ve got inside you
Are you layin’ down your life?
What about the others?

Are you livin’ as a servant
To your sisters and your brothers?
Do you make the poor man beg you for a bone?
Do the widow and the orphan cry alone?

Lord, we were your prisoner
But we did not come to you
When was it that we saw you sick
That we didn’t follow through.

Every time you turned your head
And pretended not to see
When you did it not to the least of these
You did it not to Me.

Steeple Song by Don Francisco.

Soli deo Gloria!

⁹ “And as they were coming down the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead.” ¹⁰ And the disciples asked him, “Then why do the scribes say that first Elijah must come?” ¹¹ He answered, “Elijah does come, and he will restore all things. ¹² But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.” ¹³ Then the disciples understood that he was speaking to them of John the Baptist.” (Matthew 17:9–13 (ESV)

Jesus’ command to Peter, James and John was emphatic. He did not want them to tell anyone the vision they had seen until after His resurrection (Matt. 17:1-8). The reason for this directive was because Jesus did not want them to reveal His identity as Messiah to those solely desiring a political deliverer.

The disciples then asked a follow-up question. It is likely this reference to the disciples refers to Peter, James and John. They asked, “Then why do the scribes say that first Elijah must come?” They wanted to know how the prophesy, from Malachi 4:4-6, fit with Jesus’ claim to be the One, True Messiah. Did not the prophet state that Elijah would literally return prior to the coming of the Messiah?

Jesus explained that Elijah had returned in the person and work of John the Baptist. John was the fulfillment of Malachi’s prophecy. Therefore, the suffering Jesus predicted He would experience would be fulfilled (Matt. 16:21-23).

“Jesus pointed out that the real fulfilment of that prophecy had already taken place in the preaching, and the suffering, of John the Baptist. So the theme of necessary suffering, which they may have hoped had now been cancelled out by the vision of glory, is reasserted, for Jesus as well as for John,” explains Richard France in the New Bible Commentary.

“Since both John the Baptist and the Son of Man (Jesus Christ) did not fit common expectations, they were not recognized but rather rejected and ultimately killed,” states Dr. R.C. Sproul.

Matthew then inserts a commentary indicating the disciples understood Jesus was speaking of John the Baptist. They finally understood the meaning of Malachi’s prophecy and how is was fulfilled.

“The Jewish leaders had failed to recognize John the Baptist (though the disciples did, 17:13). John came in the spirit and power of Elijah—and the Jewish leaders had killed him. The Messiah was going to “suffer” similarly,” explains Dr. John MacArthur.

We must always pursue a biblical understanding of the person and work of Jesus Christ. Our expectations of the Lord, what He has done, is doing and will do, must coincide with the Scriptures.

Soli deo Gloria!

⁶ “When the disciples heard this, they fell on their faces and were terrified. ⁷ But Jesus came and touched them, saying, “Rise, and have no fear.” ⁸ And when they lifted up their eyes, they saw no one but Jesus only.” (Matthew 17:6–8 (ESV)

As was the case with Isaiah the prophet (Isaiah 6:1-7) and the shepherds beholding the angelic host (Luke 2:8-14), upon hearing the voice of God the Father, Peter, James and John fell on their faces and were terrified. In other words, they were extremely frightened. Luke used the same words in describing the shepherd’s reaction to the angel announcing Jesus’ birth (Luke 2:9).

Rather than speaking (Matt. 17:4-5), their secondary response was most appropriate. They realized they were in the presence of the Holy God of the universe (Isaiah 6:5; Ezek. 1:28; Rev. 1:17). Rather than thinking of themselves more highly that they should have, they now responded with sober judgment (Romans 12:3-5). They became still with the knowledge of God’s presence (Psalm 46:10).

Having seen exactly who Jesus really was, the three disciples also realized who they really were; sinners deserving of judgment. However, God in His grace did not keep the disciples in this posture of fear. Rather, Jesus personally touched them and said, ““Rise, and have no fear.” He commanded them to get up and to not be afraid.

When the disciples lifted up their eyes, they did not see anyone else but Jesus. The transfiguration had ceased. Both the visual and audible revelations had concluded. John Calvin offers great insight into this miraculous event.

“God intended that the disciples should be struck with terror in order to impress more fully on their hearts the remembrance of the vision. Yet we see how great is the weakness of our nature, which trembles in this manner at hearing the voice of God. If ungodly men mock at God, or despise Him without concern, it is because God does not address them so as to cause His presence to be felt. But the majesty of God, as soon as we perceive Him, must unavoidably cast us down.”

“Then Jesus approached them. Christ raises them up when they had fallen. By doing so performs His office; for He came down to us for this very purpose that by His guidance believers might boldly enter into the presence of God and that His majesty, which otherwise would swallow up all flesh, might no longer fill them with terror. Nor is it only by His words that He comforts, but by touching also that he encourages them.”

He lifted me up
From the deep muddy clay
And He planted my feet
On the King’s highway
And that is the reason
I sing and I shout
For Jesus came down
And He lifted me up

Jesus has lifted us up from the miry clay. Let us rejoice and be glad. Have a blessed day in the Lord.

Soli deo Gloria!

⁴ And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” ⁵ He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” (Matthew 17:4–5 (ESV)

During the moments of Jesus’ transfiguration before Peter, James and John (Matt. 17:1-2), the three disciples also witnessed the Lord conversing with Moses and Elijah who miraculously appeared (Matt. 17:3).

It was then that Peter, in typical fashion, chose not to keep quiet but rather to speak. The apostle said, “Lord, it is good that we are here.” Peter expressed that it was beautiful to be in this place and witness this event.

Peter then said, “. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.” What did Peter mean by this second statement?

“This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for seven days (Lev. 23:34–42). Peter was expressing a wish to stay in that place,” explains Dr. John MacArthur. Once again, Peter was trying to circumvent the purpose of Jesus’ coming (see Matt. 16:21-23). Rather than being quiet, Peter sought to intervene.

“On the mountain, Peter had interrupted Moses, Elijah, and Jesus with a remark that caused a divine intervention. They were speaking to Jesus about His departure (the Greek word is exodos) “which He was about to accomplish at Jerusalem” (Luke 9:31). Representing the Law and the Prophets, Moses and Elijah were looking and longing for what the exodus from Egypt for the land of promise was typifying. But Peter and the rest were thinking of Jesus on the mountain more like Moses on Sinai and Elijah on Carmel—and not the Messiah on Mount Calvary. Peter had wanted to celebrate Jesus along with Moses by a Feast of Booths. A little later, James and John (probably thinking of Elijah, see 2 Kings 1) would want to call down fire from heaven on the Samaritans (Luke 9:54). They were not only wanting to perpetuate Judaism and fit Jesus into it, but also to have top table positions in the kingdom for themselves (Mark 10:35),” states one commentator.

It was at that moment that God the Father intervened. He said, ““This is my beloved Son, with whom I am well pleased; listen to him.” God the Fatherannounced that He was pleased with the person and work of Jesus Christ, God the Son. The Father then commanded the apostles to listen and understand what Jesus had already said to them about His mission.

“The transfiguration was before Jesus’ resurrection from the dead. After—and because of—Jesus’ resurrection, the promised Holy Spirit came, and Peter had something much better to preach (see Acts 2:14–37; 10:34–43; 2 Peter 1:16–18). The transfiguration pointed to Jesus’ future resurrection and glory. John wrote his whole gospel and Apocalypse perhaps recalling that “we beheld his glory” (John 1:14).”

As believers in Christ, it is wise to be slow to speak and quick to listen (Prov. 10:19; 17:27; James 1:19). Have a blessed day in the Lord.

Soli deo Gloria!

“And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. ² And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. ³ And behold, there appeared to them Moses and Elijah, talking with him.”  (Matthew 17:1–3 (ESV)

Returning to the study in the Gospel of Matthew, today’s text begins with the transfiguration of the Lord Jesus Christ. What exactly is meant by the word transfiguration?

The verbal phrase He was transfigured (μεταμορφόω; metemorphothe) means to be changed and transformed in appearance. It refers to a mutation or alteration. We derive our English word metamorphosis from this Greek word.

At the precise moment of Jesus’ transfiguration, there also appeared before the disciples two other men. These two individuals talked with Jesus. Matthew records that these two men were Moses and Elijah. Why did Moses and Elijah appear?

“Since the Law and the Prophets testify to Jesus, Moses the Lawgiver and Elijah, one of Israel’s greatest prophets, appear with Jesus. According to Luke 9:30-31, they discussed Jesus’ coming departure, referring to His death,” explains Dr. R. C. Sproul.

The transfiguration affirmed Jesus’ appointment as a special messenger of God: like Moses and Elijah. Both of them received revelation from the LORD on Mount Sinai, also called Mount Horeb (Ex. 19–24; 1 Kings 19). Jesus was the fullest revelation of God (Hebrews 1:1-3).

“Jesus also meets with God on a mountain. Yet Jesus is greater than these because the Father’s declarations about Him make Him the object of revelation (Matt. 17:5), not merely its recipient. Also, Moses and Elijah represent the Law and the Prophets, respectively. Their appearance with Christ confirms His fulfillment of the old covenant revelation found in the Old Testament,” states one author.

The transfiguration also unmistakably displayed Jesus’ divine identity. Moses reflected the LORD’s divine glory, but this reflection could be, and was, hidden (Ex. 34:29–35). Our Savior’s inherent splendor, however, ultimately cannot be veiled (Matt. 17:2).   

Puritan Matthew Henry comments, “The shining face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ’s body, that his clothes were enlightened by it.”

 Soli deo Gloria!

“And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. ² And he was transfigured before them, and his face shone like the sun, and his clothes became white as light.” (Matthew 17:1–2 (ESV)

Returning to the study in the Gospel of Matthew, today’s text begins with the transfiguration of the Lord Jesus Christ. What exactly is meant by the word transfiguration?

The verbal phrase He was transfigured (μεταμορφόω; metemorphothe) means to be changed and transformed in appearance. It refers to a mutation or alteration. We derive our English word metamorphosis from this Greek word.

“The word in the Greek is a form of the verb metamorphoō, from which we get the English word metamorphosis. And you learned that word metamorphosis in school when you learned about the change, the dramatic change that takes place between a caterpillar and when it becomes a butterfly. It undergoes a change of form. The Greek word for “form” is morphos. A metamorphosis is a transfiguration. The prefix trans means “across.” We go transcontinental, we go from one part of the land to the other. If we go transatlantic, we go across to Europe. The prefix trans means “over” or “across.” And what happens here is that the person of Jesus moves,” explains Dr. R. C. Sproul.

The transfiguration of Jesus occurred six days after the recorded events of Matthew 26:13-28. The Holy Spirit not only enabled Peter to confess Jesus as the Messiah (Matt. 16:16), but also to witness, along with James and John, the glory of the Lord.

Jesus took three disciples, Peter, James and John and led them to a high mountain. These three were the closest to Lord Christ (see Matt. 10:2). The Scriptures give no reason as to why? They were often seen alone together with Jesus (Matt. 26:37; Mark 5:37; 13:3).

Jesus led them a high mountain. Matthew provides no identification as to the name or location of the mountain. However, since Jesus and the disciples were in the district of Caesarea Philippi (Matt. 16:13), it could have been Mount Hermon.

“Mount Hermon is often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Deut. 3:8; 4:48; Jos. 11:17; 12:1, 5; 13:11; 1 Chr. 5:23). Hermon is said to tower over the valley of Lebanon (Jos. 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the waters of Merom (Jos. 11:3, 8). Biblical poetry praises Hermon for its height and for causing dew on Zion (Ps. 133:3), and it was famed for its wildlife (Song of Solomon 4:8). It also appears in tandem with Mt Tabor (Ps. 89:12) and with the Jordan (Ps. 42:6). The mountain itself is about 13 miles (21 kilometers) long and rises to a height of 9,166 feet (2.8 kilometers).” States the Tyndale Bible Dictionary.

It was at this pinnacle, that Jesus revealed His inherent glory to the three men. The text records that the Lord’s face “shone like the sun, and his clothes became white as light.”

“Christ underwent a dramatic change in appearance, so the disciples could behold him in his glory,” explains Dr. John MacArthur.

“In terms of what is visible to the eyes of His disciples, there is a transformation, a movement from one perspective to another, where for all His earthly life, the incarnate Logos, the second person of the Trinity, has His glory hidden and veiled in the cloak of Jesus’ humanity. And now, all of a sudden, before the eyes of the disciples, they see the bursting forth of the full deity of Christ,” concludes Dr. Sproul.

Soli deo Gloria!

This article contains thoughts concerning the biblical doctrine of redemption. I trust you will benefit from these insights as I have.

“Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many.”—Matthew 20:28. The doctrine of Redemption is one of the most important doctrines of the system of faith. A mistake on this point will inevitably lead to a mistake through the entire system of our belief,” states Charles H. Spurgeon.

“He had no form or majesty that we should look at him, and no beauty that we should desire him (Isa. 53:2).The promised Christ was unattractive in his appearance. Indeed, the prophet says that Jesus “grew up” this way (Isa. 53:2), which implies that our Savior was more homely than handsome. Certainly, in his sufferings and death, Jesus became so physically disfigured that he was socially rejected. The horror of his cross thus screamns against every sensibility of the divine aesthetic. It was so hideous that even the Father (in a manner of speaking, during the dark hours that his Son bore the guilt of our sin) looked away. Nevertheless, the Bible still tells us to look to Jesus on the cross for our salvation (e.g., Heb. 12:2),” explains Philip Graham Ryken

“Here we confront the paradox of the crucifixion, which was both the ugliest sin ever committed and the most beautiful sacrifice ever given. When we look at “the Passion and crucifixion of the Lord of glory,” writes Thomas Dubay, we witness “consummate splendor in monstrous horror.” There “at one and the same time we find supremely horrific ugliness and supremely divine and loving beauty.” In this paradox we also find our salvation, for the crucifixion of the Christ was the ugly sin that alone had the power to make this world beautiful again.”

“Unto him that loved us, and washed us from our sins in his own blood (Revelation 1:5) THE bare repetition of these words is sufficient to convince every hearer how well they are suited to the design of our present meeting. Redeeming love is certainly the most delightful of all themes to every real Christian. It is the immediate and direct object of our contemplation in the Lord’s Supper. This ordinance was instituted to keep up the remembrance of the sufferings and death of Christ, which was the great and finishing proof of his love. How then can you attend on it in a more becoming and dutiful, a more pleasant and desireable, or a more happy and useful frame of spirit, than when your hearts are filled with a sense of the love of Christ, and you find yourselves disposed to join, with a mixture of joy and wonder, in the doxology of the apostle John, in the text, Unto him that loved us, and washed us from our sins in his own blood,” states Pastor John Witherspoon.

“The theater of God’s redemption is this world. It is to this world that God came in Christ. Christ refused to allow His disciples to hide in an upper room with the doors locked by reason of fear. No booths were allowed to be built on the mountain of Transfiguration. We are called to be Christ’s witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth. Jerusalem is in this world. Judea is in this world. Samaria is in this world. The ends of the earth are still on this earth. So we should not flee this world. But, oh, how many Christians try to do so. And in doing so, they may actually be displeasing the God who wants the world to be redeemed, not escaped,” explains Dr. R. C. Sproul.

Soli deo Gloria!

The article contains thoughts concerning the biblical doctrine of redemption. I trust you will benefit from these godly men as I have.

“The concept of redemption is fundamentally commercial language. The Greek terms agorazō and exagorazō which both derive from the word agora, which means “marketplace,” and thus “to redeem” means to purchase out of the marketplace. Another word the New Testament uses for redemption is lutroō, which speaks of a purchase by the payment of a ransom. Putting the two together, we discover that a key concept of redemption is slavery. Slaves were redeemed by the payment of a ransom,” explains author Mike Riccardi.

“Scripture testifies that man is in the bondage of slavery—that we are so beholden to the lust of the flesh, the lust of the eyes, and the boastful pride of life (cf. 1 John 2:15–17), that we are properly said to be enslaved to our sin (cf. John 8:34; Rom 6:16–18; 2 Pet 2:19). And our slavery is so pervasive that it extends even to our hearts: our slave-master has deceived us into loving our slavery. But thanks be to God that Scripture teaches Christ has come to redeem His people from the bondage of our slavery, to purchase us out of the slave-market of sin by the payment of the ransom price of His own life (I Timothy 2:5-6).”

“Rescuing souls is at the very foundation of the mission of God and at the heart of the grand story of redemption. Before the foundation of the world, God chose to rescue souls, and when the fullness of time had come, the Father sent the Son to rescue souls. The Son came to seek and to save that which was lost, and the Holy Spirit calls and regenerates the souls of all the Father has given to the Son. Our sovereign and triune God is the primary rescuer of lost souls. And in His wisdom, God has called us to be secondary instruments through which He rescues souls,” Pastor Burk Parsons.  

“The covenant of redemption, which is the foundation for the triune God’s gracious restoration of fallen sinners to life and communion with God, describes the respective roles that are “appropriate” to the Father, the Son, and the Holy Spirit in the plan of redemption. Even though Christian theology affirms that all the works of the triune God are indivisibly the works of the Father, the Son, and the Holy Spirit (opera Trinitatis ad extra sunt indivisa), each of the persons of the Trinity plays a unique role in the salvation of the elect. The Father elects to save His people in Christ (Eph. 1:4). The Son is appointed and willingly offers Himself as the Savior and Mediator (Luke 22:29; Heb. 10:5–7). The Holy Spirit furnishes Christ with the gifts necessary to accomplish His saving work (Luke 1:35; 3:21–22; 4:18), and also applies the benefits of Christ’s work to those whom the Father gives to the Son (John 6:38–39; 17:4). Thus, in a delightful harmony of mutual love and purpose, Father, Son, and Holy Spirit eternally covenant to redeem an elect community” states Cornelius Venema.

“In the redemptive work of Christ in the New Testament: we are not saved simply because we need to be saved, but so that we might worship Him. That’s the point of your salvation—to worship the Lord your God. That’s why, for example, the author of Hebrews said we are never to neglect assembling together as saints (Heb. 10:25). We don’t come to church just to have our attendance taken; we come to church because the Lord has redeemed us, and the people of God should have their hearts filled with reverence and adoration and should come into the corporate assembly of the people of God to worship Him,” explains Dr. R. C. Sproul.

Soli deo Gloria!

“SOTERIOLOGY deals with the communication of the blessings of salvation to the sinner and his restoration to divine favor and to a life in intimate communion with God. It presupposes knowledge of God as the all-sufficient source of the life, the strength, and the happiness of mankind, and of man’s utter dependence on Him for the present and the future. Since it deals with restoration, redemption, and renewal, it can only be understood properly in the light of the original condition of man as created in the image of God, and of the subsequent disturbance of the proper relationship between man and his God by the entrance of sin into the world.” Dr. Louis Berkhof 

“Redemption is directed to the need created by man’s bondage to sin. It speaks the language of purchase and ransom. Ransom is the securing of a release by the payment of a price. From what has the sinner been released? From the law and sin.” — Dr. Charles Horne.

Galatians 3:13 (ESV) – “Christ redeemed (agorazo; exagorazo us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”

The Greek word translated “redeemed” was often used to speak of buying a slave’s or debtor’s freedom. Christ’s death, because it was a death of substitution for sin, satisfied God’s justice and exhausted his wrath toward his elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (4:5; Titus 2:14; 1 Pet. 1:18; cf. Rom. 3:24; 1 Cor. 1:30; Eph. 1:7; Col. 1:14; Heb. 9:12).” – Dr. John MacArthur

Christ delivered sinners from the bondage of sin, of which the Mosaic Law was the instrument.

Hebrews 9:11–12 (ESV) – “¹¹ But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) ¹² he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

Redemption from sin embraces the several aspects from which sin maybe scripturally viewed. In examining Hebrews 9:11-12, we note particularly (1) redemption from guilt –justification and forgiveness of sin (Rom. 3:24; Eph. 1:7; Col. 1:14; Heb. 9:15; (2) Redemption from the power of sin –deliverance from its enslaving defilement (Titus 2:14; I Peter 1:18); and (3) Redemption from the presence of sin – glorification (Rom. 8:23, 28-31).  

“Because we as sinners are in bondage to sin and to Satan, we need someone to provide redemption and thereby ‘redeem’ us out of that bondage. When we speak of redemption, the idea of ‘ransom’ comes into view. A ransom is the price paid to redeem someone from bondage or captivity. Jesus said of Himself, ‘For even the Son of Man also came not to be served but to serve, and to give His life as a ransom for many.’ (Mark 10:45).” – Dr. Wayne Grudem

As one author writes, “Where do you find your worth? The world tempts us to define ourselves by our wealth, our strength, our skills, our accomplishments. The gospel gives a different answer. It calls us not to look inside ourselves, but rather to lift our gaze to the cross. Though we have no worth in and of ourselves to cling to, we see something remarkable: wounds. Bloody wounds. Scars that speak of how much we are worth to God: He gave His Son for our redemption.”  

My worth is not in what I own                                                        
Not in the strength of flesh and bone
But in the costly wounds of love
At the cross.

My worth is not in skill or name
In win or lose, in pride or shame
But in the blood of Christ that flowed
At the cross.

Refrain:
I rejoice in my Redeemer
Greatest Treasure,
Wellspring of my soul
I will trust in Him, no other.
My soul is satisfied in Him alone.

As summer flowers we fade and die
Fame, youth and beauty hurry by
But life eternal calls to us
At the cross.

I will not boast in wealth or might
Or human wisdom’s fleeting light
But I will boast in knowing Christ
At the cross.

Refrain

Two wonders here that I confess
My worth and my unworthiness
My value fixed – my ransom paid
At the cross.

Refrain

(WORDS AND MUSIC BY KEITH GETTY, KRISTYN GETTY AND GRAHAM KENDRICK)

Soli deo Gloria!