Truth Magazine

By Dorris V. Rader

Trends and dangers among the people of God are frequently discussed by faithful watchmen in spiritual Israel. But people are generally slow to heed such warnings. This is not new. Paul and other faithful preachers warned in their day, of things that would happen after they were gone from the scene (Acts 20:28-31). While few would profit from such warnings, at least Paul would be free from their blood.

When our nation was suddenly plunged into the bloodiest and most costly war on December 7, 1941, it was not without warning. Some of our own wise statesmen had been saying that we had better get our house in order; that we would somehow be drawn into the world conflict. The exact mechanism of it, was not spelled out but the warnings were being sounded. But they fell on deaf ears until we found ourselves gravely crippled and only then were some willing to listen to danger signals. Somehow, brethren generally are like that. Only when the havoc of division and its heartaches are upon us, are we willing to get our heads out of the sand and see the trends and dangers that lurk in the way. Only then, will some be willing to study issues that already have brought havoc.

Recently, in a gospel meeting here at Westwood a lesson was presented by my son on some “trends” among us and the question posed was, “Where are we headed?” Reception of the lesson was apparently very favorable. Someone raised a very sobering question to me, “When do you reckon this church will depart? Not, “will it depart,” but “when”? He then made the observation that all the great churches we read about in the Scriptures did so, sooner or later.

Where is the Jerusalem church? That church had so much glorious history associated with it. It was there the church had its beginning (Acts 2:1-47). It was one of the largest churches ever, numerically strong. They were also of “one heart and one soul” (Acts 4:32). You know the great and wonderful things that happened among them. Yet, where is that church? How long did it remain true?

Where is the Antioch church that was such a radiating center for Christianity in those early days (Acts 13:1-14:28)? It was here that disciples were first called Christians (Acts 11:26). But where is Antioch now? How long did they hold out and remain a faithful congregation? The same observations can be made for Ephesus, Corinth, Philippi and others. Soon they were gone and no longer stood as a monument to the Lord’s cause. Such has happened to other great churches closer to us in time. Churches that once were radiating centers of the old Jerusalem Gospel have either died out or departed into digressive practices. That causes us to raise the sobering question, “When will it happen to this congregation?”

No claim is made to being a prophet or having any special insight into such matters, but I am going to tell you “when” such will happen to this church (the Westwood Church of Christ)

This church will depart when it says, “no” to God on any point of teaching or practice. You see, the church of the Lord is in the business of saying “yes” to God. Its role is to say “yes” to God in all things wherein God has spoken. The church belongs to God. He planned it (Eph. 3:10). Christ purchased it (Acts 20:28). Christ is head over all things to it (Eph. 1:22-23). Christ is king  he is the lawgiver (Jas. 4:12). The church is not a democracy but a supreme monarchy. Moses said in prophesying of Christ, “It shall come to pass that whosoever shall not hear that prophet shall be cut off from among the people” (Acts 3:22). Whatever we do, in word or in deed, we are to do it by his authority (Col. 3:17). It becomes treason to say “no” to the King.

The nation of Israel decided they would say “no” to God regarding the kind of government they would have. They said to Samuel, “Nay, but we will have a king …” This was not God’s will and he had stated his desire. But they said, “No” we will have a king. God said in effect, “You can say ‘no’ if you want to, but this is a bitter day for you.” He told them the manner of their king and what he would do. Still they said, “no” give us a king. God later declared that he gave them their king in his wrath and took him away in his anger (Hoz. 13:11). This was not the only time that nation said “no” to God. They adjusted themselves to the idea of telling God “no.” In Jeremiah’s day, when God pleaded with them through Jeremiah to walk in “the old paths,” they bluntly refused saying, “We will not walk therein” (Jer. 6:16). Their rebellion and arrogant spirit became more and more pronounced and set a pattern until it reached the ultimate in the rejection and brutal crucifixion of the spotless One himself. Finally, God’s longsuffering with them as a people came to an end with the crushing devastating destruction of Jerusalem the center of their national life. They brought upon themselves such tribulation as was not known prior to nor since. Their house was left desolate. But, bear in mind that they set for themselves a pattern of saying “no” to God.

When this church willingly says “no” to God on any point of doctrine, practice, precept or expression of his will, any biblical principle, that will be the beginning of the end for this church as his! Is it that serious? It was with Israel of old. Just one thing is important with God (read Jas. 2:10; Gal. 1:6-8; Mark 10:21). Can you name one thing in the will of God we can say “no” to God about with impunity?

Again, when this church decides to give more heed to human feelings than to God’s approval, it will be gone. There were those who would not confess Christ because they loved the praise of men more than the praise of God (John 12:42). Surely we are to be conscious of human feelings and human association. But getting and maintaining human association on any basis other than what is God-pleasing is self destructive. Nobody was more sympathetic, and compassionate than Jesus, and yet there was never a human feeling or emotion that he was willing to allow to interfere with the Father’s will. In agony he prayed three times in the garden, “Not my will but thine be done.” Anytime this church becomes so concerned with getting people and keeping people at the expense of anything in the will of God, it will have gone! I have known of congregations, when disciplinary action was clearly a requirement of the Lord, to say, “we can’t afford to lose anybody.” Some have said, “I know the Bible says to do this, but he is too good of a giver and we can’t afford to lose his contribution.” Who can afford to lose the Lord’s approval? Who can afford to just let people go on their merry way to torment? In any matter if we become more concerned about human will than divine will, this church is no longer his.

Finally, if we allow just one untaught generation to grow up among us, the church will drift and be gone. This can happen either by neglecting to teach them fundamentals, or by their being taught falsely. In Judges 2:6-13 we read about a generation growing up and forsaking the God that their fathers served. They did evil and forgot God and were influenced by the doings of the people of the land in which they dwelt. The people served God all the days of Joshua and all the days of the elders that outlived him. They had seen the mighty works of God. But, a generation grew up untaught and unappreciative of God’s works.

Generally when a generation goes wrong, the preceding generation has to accept some of the blame for a lack of training, and preparation. This is not to say, that the generation that departs has no blame, for they do. Every person bears guilt for his own sins (Ezek. 18:20). Every one will give answer to God for his own deeds (2 Cor. 5:10). But, our children are our greatest heritage and each generation is responsible for teaching and training for the next. Someone asked, “When should one start training a child?” The reply given was, “Start with their grandparents before them.” There is much truth in that observation. Had the prior generation in Judges 2 followed instructions given in Deuteronomy 6:6, 4 it would have been a likely deterrent to their departure.

What safeguards are we setting that the next generation will be strong in the Lord, faithful to the book, true to God? Let me tell you if you are not doing what you can to teach your child true principles and set before that child a good example in Christianity, then you need not whine and wring your hands and say, “I don’t know what happened. I did the best I could.” Well, some have and despite their best efforts, the child as a free moral agent took a wrong course. Samuel was a good man, a man of God, but that was not an absolute guarantee against boys going wrong when they were on their own. But, I am talking about parents neglecting to teach, who will not put forth the effort to equip themselves to do the job, and maybe on top of all that become poor examples to their children in other matters of Bible principles.

That prior generation did not fight against the wickedness in the land as God directed (see Judg. 2:2-3). God scolded them for not obeying his voice in this. It was not enough to teach about the one God, they needed to aggressively oppose and fight the idols. They had not done so.

Brethren, neither we nor our children can hold idols in our hearts and serve God. Such idols become a snare to us and our children. An idol is anything we allow to come between us and loyalty to God. Idolatry is not dead. Money, prestige, affluency, popularity, pleasure, are a few that plague this generation.

It is a great tribute to Joshua’s influence that the people remained faithful all the days of Joshua. Joshua was a great and good influence on his time. Whatever others may do, remember that you are an individual and you will stand alone before God. Nobody will be able to answer for you. And even as you must one day stand alone in judgment, you should be willing, if need be, to stand alone to be faithful to him. You may think, “I am only one” or, “my voice is not being heard.” But, remember God hears, and God sees. And he it is that we are to serve.

Yes, somewhere in time, if it continues, this congregation will doubtless go the way of all others. It will eventually make its departure, like others. But, my resolve is that when it happens it will not be because of my influence and teaching, but rather in spite of it. Let each of us so resolve. And let us make our purpose and aim, “to serve the living God.”

Guardian of Truth XXXVII, No. 23, p. 22-23
December 2, 1993

By P.J. Casebolt

The danger of following human traditions is clearly and amply emphasized in the Bible (Matt. 15:3; Gal. 1:14). But Paul enjoined the Thessalonian brethren to “hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thess. 2:15).

At first, the gospel was preached by word of mouth (Mk. 16:20). Miraculous confirmation was needed in order to lend authenticity to the spoken word (Heb. 2:1-4). The apostle Peter saw the need for a permanent (written) revelation, and endeavored to provide that permanent record for use after his “decrease” (2 Pet. 1:15). The Holy Spirit was given to the apostles both for confirmation of the spoken word, and later for the written word (2 Tim. 3:16,17).

The proponents of false doctrine have long recognized the effectiveness of the written word, and have used that medium to disseminate their false teaching. We need to place as much emphasis on our efforts and opportunities to use the printed pageas a means of teaching the truth and counteracting false doctrine.

It is said of Abel’s faith and offering, “… and by it he being dead yet speaketh” (Heb. 11:4). Not only does our example speak long after we are gone from this earth, but what we write can also continue to speak on our behalf, and to the salvation of other souls. This fact was impressed upon me during my recent trip to preach the gospel in the Philippines (February/March 1993).

In recent years, several able and influential Filipino preachers have departed this life. Some have died of natural causes, and at least one was murdered. Among the most recent of these voices stilled by death was that of Vic Tibayan. There was an emptiness felt not only in the Manila area, but also throughout the islands, because of the stilled voice of this able proclaimer and defender of the truth.

Because of Vic’s death, and because my visits to the islands are infrequent, I decided to let one remaining influence for good know that I and others appreciate his efforts. In Pagadian, I laid my hand on the shoulder of brother Ramon Carino, Sr., and told him that his work and labors were appreciated by me and by many, and that we wished for him many more years of faithful service in the Lord’s cause. Without hesitation, Remon replied, “To God be the glory.” But then I prevailed upon Ramon to tell me how he was converted from error to the truth.

At the time of his conversion, brother Carino was effective, and like Saul of Tarsus, “profiting” in his denominational religion. Ramon was also a Japanese prisoner of war for several months, and the story of his life would make good reading. More than one factor contributed to his conversion, but the main thing which caused Ramon to wrestle with his religious convictions was a tract handed to him by a Filipino brother. The tract was written by brother Luther Blackmon, who has been dead for several years. Luther Blackmon was probably still living when R.G. Carino read his tract, but I do not think that the two ever met. I do not know if Luther ever knew about the influence his tract had on brother Carino or not. But brother Carino knows, and now I know. And so does the Lord.

For good or for bad, what we do, what we say, and yes, what we write, speaks long after we are gone. So think, speak, act, and write as those who are conscious of this fact.

Guardian of Truth XXXVII, No. 23, p. 7
December 2, 1993

By Larry Ray Hafley

Before we discuss specific slurs that some sling against the church of the Lord, we shall notice a few effects of the critics’ complaints. Evil men with evil motives unwittingly may benefit the cause of the Christ. How? First, they may lead us to silent introspection and reflection upon our own hearts course and direction (2 Cor. 13:5; 1 Thess. 5:21). This does not justify the evildoer, but it may help the friends of the Father to sharpen their focus against the foes of the faith. Second, their scathing, scurrilous complaints help us to identify them. A guerilla fighter is most effective when he works anonymously, out of sight. One cannot shoot at an enemy he cannot see. Their criticisms mark and stamp them; their camouflage is removed. We know where to train the cross hairs of our scope. We know where to aim (Rom. 16:17). Third, unfairness and injustice often stir the languid, lethargic soul. One who is placidly content may be aroused to zealous, vigorous action by the sting of unfair, unjust complaints. After Pearl Harbor, a Japanese official said, “I fear that we have only succeeded in arousing a sleeping giant.” He was right! Americans were incensed and infuriated by the “dastardly” sneak attack. Enlistments increase the ranks of the righteous when some are pricked and prodded by a sense of righteous indignation (Mk. 3:5). Fourth, they increase our dependence on God. Our enemies would like to wound and weaken us, and they do for a time, but with the apostle Paul we can boldly say:

If I must glory, I will glory in the things that concern my weakness. . . . Most gladly therefore will I rather glory in my weaknesses, that the power of Christ may rest upon me. Wherefore I take pleasure in weaknesses, in injuries. in necessities, in persecutions, in distresses, for Christ’s sake: for when I am weak, then am I strong (2 Cor. 11:30; 12:10ASV ). I can do all things in him that strengthened) me (Phil. 4:13).

David’s success against Goliath is an object lesson of these things. David was stung and stirred by Goliath’s insolent challenge (1 Sam. 17:26). Next, he trusted in God. He acknowledged Goliath’s physical superiority, noting his sword, spear and shield, “but I come to thee in the name of Jehovah of hosts, the God of the armies of Israel, whom thou hast defied” (1 Sam. 17:45). So, today. We thank our adversaries for their adversity. They have helped us. “My brethren, count it all joy when ye fall into divers temptations. Knowing this, that the trying of your faith worketh patience” (Jas. 1:2, 3).

Despite the positive effects, there are, unfortunately, some negative effects. See the chart:

Whats Wrong with The Church of Christ?

Effects of Critics Complaints:

1. Belittles Truth  2 Peter 2:2

2. Heightens Error  Acts 13:44-46, 50

• Error wins without having to answer a single argument (Acts 17: 2-10).
• Opponents Emboldened

3. Disciples Discouraged

• “Guilt Trip”
• Ashamed of Truth (2 Timothy 1:8; Romans 1:16)
• Neutralized = Quarantine

Critics will have to answer for these demoralizing, degenerating effects. Their murmurings and complainings are a both a source and an evidence of apostasy. Ten of the twelve spies in Numbers 13 were the cause of defeat and discouragement (Num. 14:1-4). Their words were also “an evident token of perdition” or destruction (Phil. 1:28). We neither gloat nor glory in these consequences.

Belittles Truth

Those who “speak great swelling words” against “the right ways of the Lord,” cause truth to be belittled and ridiculed. “But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privily bring in destructive heresies. . . . And many shall follow their lascivious doings; by reason of whom the way of truth shall be evil spoken of ” (2 Pet. 2:1, 2). Both words and deeds may be detrimental (2 Sam. 12:14; 3 Jn. 10).

Critics and complainers cause damage with their unwise words. This is vividly demonstrated in the Old Testament (Num. 13:26-14:4). Korah, Dathan and Abiram “took men” and used them to murmur against Moses (Num. 16). Moses and Aaron, God’s appointed, anointed leaders were disdained and discredited as dishonorable men of arrogant ambition (Num. 16:3). These charges led to a denial of the Lord’s purposes and promises (Num. 16:13, 14). Thus, “the way of truth (was) evil spoken of.”

The same thing happened in the New Testament. The apostles were falsely accused by “false brethren” (Rom. 3:8; 2 Cor. 10:10). That the apostles were harmed and injured is not the main point. The real ruin, the true tragedy is that the truth of God was belittled in the eyes of men. Today, men may assault and assassinate the character of Christians. Again, this is not the central concern. It is the trampling and tarnishing of the truth that is the greatest travesty. Korah, Dathan and Abiram did not dream, perhaps, that their murmuring against Moses was actually “against the Lord” (Num. 16:11). Paul’s opponents apparently never realized that their persecutions against him were hindrances to the gospel’s power to save (1 Thess. 2:14-16).

Current critics and complainers cause similar calamity in the church. It is not the slander of men that matters. It is the belittling of the truth that is our greatest peril. We must beware lest we allow personal slights to become our focal point, our guiding star. In the final analysis, they are nothing; the truth is everything. Obviously, as Luke 15 and the entire book of 2 Corinthians show, a personal defense may have to be made in order to defend the truth itself, but one must not permit a carnal spirit of self preservation and selfish promotion to fuel his prosecution of error. When a child of God lets his own personal defense overshadow his stance as a sentry of truth, he has lost his effectiveness as a soldier in the kingdom of God.

Heightens Error

In Acts 13, Paul’s opposers contradicted and blasphemed; they denied and slandered. The result was that a great, logical, scriptural speech was declared “dead on arrival,” “null and void.” This was accomplished without the enemy having to answer a single argument! Throw dust; throw sand; start a riot. That way, error does not have to give an answer. It wins by default!

A similar episode occurred in Thessalonica. For three Saturdays, Paul “reasoned (d i scussed, d isputed) with them out of the Scriptures” (Acts 17:2,3). He carefully and clearly “proved and explained” his doctrine (see NASB). But it is easier to take “certain lewd men of the baser sort” and precipitate confusion with an angry mob than it is to provide reasoned argumentation. Again, without firing a shot, error succeeded in driving Paul away under cover of darkness (Acts 17:2-10)

By stirring up strife, by kindling contention, error is enhanced and encouraged. Attack the elders as being dictatorial, high-handed autocrats who make decisions “without consulting anyone” (cf. Num. 16:3). Charge the preacher with manifesting a rude, crude, boorish manner. Say that he is “driving people away” with his “dogmatic” demeanor. As the rebels in Numbers 16 and Acts 13 and 17 did, enlist men who will parrot the charges. In this way, error will not have to answer a single argument; it will not have to defend a position, or a doctrine. “Forbid them that would” call for study and open debate and “cast them out of the church” (3 In. 9, 10). Destroy the eldership, cause disarray, fire the preacher or force him out “for the good of everyone concerned,” but by all means get rid of him and the elders. My brethren, this is the way error works. It has not changed since Numbers 16 and Acts 17. Only the names and faces are different. The effect is the same.

Disciples Discouraged

Moses was dismayed and discouraged by the complaints of carping critics. Paul was “troubled . . . perplexed . . . cast down” to the extent that he “despaired even of life” (2 Cor. 1:8-11; 4:8,9). Error has a debilitating design and effect. It seeks to wear down the advocates of truth. Disciples are made to feel guilty. They begin to wonder, “Lord, is it I?” They are made to question and doubt themselves and their faith. “Maybe it is me; maybe it is my fault. Maybe the elders are a little too insensitive to these good brethren. Maybe the preacher is a little too hard; maybe he could manifest a better spirit when he preaches; maybe he is driving people away. Maybe he should move. Not because I want him to, and certainly not because he does not preach the truth, because he does preach the truth, but maybe a change would be better for everyone and would stop all the confusion that exists here.”

It is all part of the overall plan. Error will rule or ruin. It will not allow the appointing of men who hold fast the faithful word and who are able and willing to convict those who teach error (Tit. 1:9-13). Thus, when error ousts its present opposition, it will be in a much stronger position. Truth will be weakened while error is emboldened. The next elders and preacher will be of their kind and of their mind. It is a sinister plan that is being hatched. The unwary will be overtaken before they realize what has happened. Some, at ease in Zion, will never know and will never care.

“For I am not ashamed of the gospel of Christ” (Rom. 1:16). “Be not thou therefore ashamed of the testimony of our Lord” (2 Tim. 1:8). Complainers will cause one to become ashamed of the gospel and of the way of truth. They will try to make the faithful feel as though they ought to offer a retraction and an apology for “the hard sayings” of the gospel. Beware of such men. Beware of their spirit.

Critics of the word of the cross seek to neutralize it. If they can cause the church to develop a sense of shame and embarrassment for the fundamentals of the faith (“one Lord, one faith, one baptism”), they can quarantine the truth. Truth is stifled when it is watered down and soft-pedaled. When a church becomes ashamed of the gospel, it will go into a shell like a tortoise. The gospel will be neutralized. The faith will be quarantined. Heavenly hosts will hang their heads in horror. The imps of impiety will rejoice.

Guardian of Truth XXXVII, No. 23, p. 8-10
December 2, 1993

By Olen Holderby

Isaiah 59:20 predicts, “And the redeemer shall come to Zion”; however, the word “redeemer” is not found in the New Testament, though the idea is there. Paul tells us that the Lord “gave himself for us, that he might redeem us from all iniquity” (Tit. 2;14). The one who redeems would certainly be a redeemer. One who pays the price of redemption would, also, be called a redeemer; and Peter tells us that this is what Christ did (1 Pet. 18-19). But do we really comprehend these terms and their implications?

Old Testament Background

We introduce, just here, three Hebrew words which have to do with our subject:

1. Padah  “Buy (off), ransom, redeem” (verb).

2. Gaol  To “act as kinsman, redeem” (verb).

3. Gael  Sometimes used to refer to the one doing the redeeming, thus “redeemer” (noun).

Both padah and goal are used to suggest the idea of “release by the payment of a price,” or “buy back” (ISBE, 4:61). A good understanding of these Hebrew words, in their Old Testament setting, can be highly beneficial.

Redemption of the “first-born.” “First-born” males of both man and beast were to belong to the Lord, set apart to his service (Exod. 13:2,12). This was alluded to in Luke 2:23, at the birth of Jesus. “First-born” clean animals were to be sacrificed on the altar, to the Lord; but “first-born” unclean animals could not be sacrificed. They had to be redeemed by clean animals which could be sacrificed (Exod. 13:13). Such an animal, not redeemed, must die; it was rendered of no use to its owner. The animals used to redeem the unclean animal would be the redemption price to be paid.

“First-born” male children could not be sacrificed; but were to be redeemed (Num. 18:15ff). “Five shekels, after the shekel of the sanctuary,” was the redemption price for each such male child. This same redemtpion price is used in reference to the Levites (Num. 3:44-51); and this was given to the priests.

Please notice that in each case a redemption price was to be paid; and some one had to pay that price! Whoever paid that price could be referred to as a redeemer.

Redemption of land: First, we should remember that they were not to sell the land in perpetuity; but, might be forced to sell because of poverty (Lev. 25:33). There were three ways in which the land might be redeemed: (1) A kinsman might redeem it (Lev. 25:23ff; Ruth 2:20; 3:9,12,130; 4:1ff). This kinsman would be called the gael (the one paying the price), the redeemer, (2) The seller himself, could redeem his land if he became able to do so, (3) If the first two options were not used, the land remained with the buyer until Jubilee (end of 50 years); then, it would return to its original owner (Lev. 25:10,28). In each of these cases there was a price to pay and some one had to pay that price; that price payer would be a redeemer.

Redemption of dwellings: Houses within city walls were to be redeemed within one year of the date of sale. If outside the city walls, it could be redeemed at any time. “Jubilee” would return them to their original owners. We have the same reasoning here as with the “first-born” and with lands (Lev. 25).

All this shows at least three things: (1) “Redemption” refers to the recovery of persons or things, (2) A redemption price was necessary for this recovery, and (3) An intermediary (gad) acted to secure the recovery or redemption.

Applied to God’s Dealings With Israel

Both padah and goal are used to refer to salvation wrought by God for Israel. The Lord, as the kinsman practicing the gaol, is seen in Exodus 6:6; 15:13; while he is seen in Deuteronomy 7:8 as paying the ransom, buying them off (padah) from under Pharaoh. Many passages could be cited, showing Israel being redeemed from various calamities, but deliverance from Egyptian bondage is the central theme. “Redemption in the Old Testament is not to be thought of as merely deliverance; it also reflects very pointedly on the “mode” of deliverance  more inclusive than what we, today, may think.

Though space will not permit us to discuss it, Galatians 3:24, properly viewed, reflects this same thought. They simply could not effect redemption for themselves; thus, some one had to make arrangements, pay the price, for their redemption.

Gael is often applied to the Lord in the Old Testament (see Job 19:25; Ps. 19:14; Isa. 41:14; Jer. 50:34, etc.). With this, the idea of redemption is carried to its highest level-God speaks of himself as their “kinsman,” arranging their redemption, and paying the ransom price. However, we must not ever forget that Israel had certain conditions to be met to show their acceptance and their appreciation of the offered redemption.

Out of this background comes at least two things: (1) Moses’ instructions to the Jews concerning the redemption of the “first-born,” land, and houses (we have already discussed these). (2) Old Testament prophecy of a future Redeemer (Isa. 59:20; Rom. 11:26). Let number two register well with us!

Redemption In the New Testament

The New Testament uses several Greek words referring to redemption, reflecting the same meanings as their Hebrew counter-parts.

We have already noticed that Christ gave himself as a ransom for our iniquities; he substituted himself for the price which we were “suppose” to pay (Tit. 2:14). We have, also, noticed Peter’s view of the same thought (1 Pet. 1:18-19). In our deep poverty we could not redeem our-selves; thus, Christ as our kinsman, steps forward and pays the price in our stead. Paul expresses agreement with Peter in both Ephesians 1:7 and Romans 3:24-26. “Ye are bought with a price,” says Paul (1 Cor. 6:20; 7:23). The price is not identified in these verses, but there can be no doubt, “for thou wast slain and hast redeemed us to God by thy blood” (Rev. 5:9).

“Redemption” is redemption from sin, from all phases of the bondage to which sin confines us. We are in the power of the archenemy of God, Satan; but, our eyes can be opened, we can be turned from the power of Satan unto God, and receive the forgiveness of our sins (Acts 26:18).

Now, do we get the picture? Christ is united as both the padah and gaal, recovering us from sin, by playing the role of our “kinsman” (gael), offering himself  as the intermediary  securing redemption for us (Heb. 2:14-18; Phil. 2:6-8). We could not do it for ourselves; we were lost and doomed to eternal torment. Our kinsman steps forward and obtains eternal redemption for us (Heb. 9:12). True, as Israel of old, we have conditions to be met to show our acceptance and our appreciation of the offered redemption. Thanks to God, Christ is the padah. The gaol, the gael all, for us!

Ought we not, then, to be eternally grateful, and ever happy to do his bidding? All else is nothing (Heb. 12:1-2).

Guardian of Truth XXXVII, No. 22 p. 14-15
November 18, 1993