Vol 03 - Redemption
Redemption
RESTORATION to a condition of innocence, such as Adam and Eve have alone known upon earth, is clearly impossible. By the fall the knowledge of good and evil was acquired, and man got a nature which is enmity against God (Romans 8:7). Continuance forever in the condition spiritual and physical, which was engendered by the fall, would be dreadful to contemplate. Yet deliverance from it by his own power is what man can never achieve. Redemption, therefore, becomes a necessity, if the consequences of the fall are not always to be experienced by members of the race of Adam. For creatures we are, called into being at the will of the Creator, each alike possessing a soul that never dies, which dwells, whilst the man is upon earth, in a body which never can be annihilated. Were redemption unheard of, how truly wretched would be our prospect! Were it impossible, how had the enemy triumphed, by involving in ruin inevitable the whole race of beings, on the head of which God the Creator had once looked, and saw that it was very good (Genesis 1:31)! But the Bible treats of redemption
Pursuing our investigation the subject, let us first confine our attention to redemption as set forth in the Old Testament, wherein we meet with two terms commonly used to express it, viz,
Leviticus 25:1-55 Suppose a poor man of the race of Israel had fallen into poverty, and had parted with some of his land, its redemption by money was his right, of which none could legally deprive him. Any of his kin could redeem it, or, if able, he himself might do it, on payment of the equitable price (25: 27). The Lord thus watched over him, and preserved him from the oppression and the rapacity of the richer man who had purchased it. In the year of Jubilee, indeed, it would go out free, and the poor man would regain possession of it as unencumbered as when Israel first inherited it, yet at any time short of that the portion sold could be redeemed. The poor, the needy, were God’s charge. He took them under. His protection; for, poor though they might be, they belonged to Israel; and the land in question belonged to the Lord
(Joshua 22:19), who had the exclusive right, as here exercised, of prescribing the terms on which any should enjoy its produce, or reap the benefit of its fertility. Strictly righteous as between man and man was this provision, yet how gracious! The purchaser bought it on well-known conditions, and no mental reservation nor legal quibble could bar the right of the vendor to be reinstated in his possession before the Jubilee came round. Where else upon earth were such laws in force? Who but the poor Israelite enjoyed such an advantage? But this provision implied ability either in the man, or in his kin, to redeem it. If able himself, or if his kindred were able, it could be done. If not, he must abide the consequences of his act of sale till the Jubilee arrived. How easily but for the privilege of the Jubilee would he have lost his land forever, then became apparent. And, that he did not lose it forever, he owed solely to this gracious enactment of his God. His poverty might compel a sale; God could not be blamed for that. Its redemption by the law was permitted, though it could give no ability to those concerned to avail themselves of it. And this is the principle of law throughout. There must be power in man to reap advantage from it. If in such a case it was lacking, nothing but the Jubilee deliverance could be expected. How precious to Israel will the Jubilee appear, when they shall return to their land, which they have not been able to redeem from the hands of the stranger! How interesting to us is this Jubilee provision, a rehearsal as it were of what God has in store for His people in spite of all their failure! With a house in a walled city the case was different. Within a year from its sale redemption was permitted. None were to be deprived of the opportunity of changing their mind, or to be taken irrevocable advantage of unawares. If, however, it was not redeemed within that time, it became the absolute property of the purchaser, and the vendor had no further right by himself or by his kin to claim its redemption at all. The reason for this difference between the land and the house in a walled town is evident. The land was the man’s patrimony, the house in the city was not. His patrimony the Lord carefully guarded. The house, however, was the Israelite’s own, to do as he pleased with it. In the case of the Levites, who had cities with their suburbs assigned to them--for they shared not in the tribal division of the land-their cities and houses could be redeemed at any time, being treated as land, which could not be permanently alienated from the tribe to which it belonged, except under certain conditions (Leviticus 27:20-21); and they enjoyed this further advantage, in that the suburbs of the fields of their possessions could never be sold. They were theirs for an inalienable possession. The Lord specially cared for those whom He had taken up to do the service of the tabernacle, and to minister to Aaron the high priest. But suppose a poor Israelite had fallen into a condition still lower, and had sold himself to a stranger, or sojourner by him, he could be redeemed from servitude by the payment of an equitable price any time before the year of Jubilee (25: 47-55). One of his brethren could redeem him, or any near of kin, or he himself, if able, could effect his deliverance. One of his kin, however, it must be, if not himself. A friend could not do him this service. In such a case mere friendship, however true and great, had no opportunity to display itself. Relationship alone was the ground on which such a kindness could be shown. A privilege this was, but a right as well. It was a privilege for one of his kin to deliver his poor relation from the yoke of the stranger. It was also a right which could be claimed at law; and his master, whatever might be his wish, had no power to gainsay it. If the proper price was offered, the master could ask no more. And God fixed the scale which regulated the price. If it was one of the man’s kin who paid it, or the man himself, the redemption was accomplished. These conditions complied with, the Israelite was free. But if he had sold himself to one of his countrymen, he had no power to claim his redemption. In such a case he was to serve till the Jubilee (25: 40). From servitude to the stranger he might be redeemed, for the poor Israelite was Jehovah’s servant. The Lord, however, did not interpose and secure his deliverance, He only allowed it, leaving it to those interested to see if they could effect it. At the Jubilee the poor man would certainly get free.
Liberty therefore was secured to him, the only question being how, and when. But why the difference of regulation between the case of servitude to an Israelite and to a stranger? Is there not here something in harmony with the future of the nation? The Lord Himself will act as the God or Redeemer of Israel who have become servants to strangers; and will rescue them from subjection to a foreign, not a domestic yoke. The year of His redeemed will come. In that sense it will be to them as a Jubilee. But the moment for action the Lord reserves to Himself to decide, as the Goel or redeemer under the law had a right to do. Here again we have a little picture of the future.
Further, although redemption from servitude to the stranger could be demanded as a right, all parties were reminded that it was the special privilege of Israel. A bondsman from among the nations was a bondsman forever. For him no year of Jubilee arrived with its clear ringing trumpet sound, sending a thrill of gladness through his heart, and that of his wife and family, if he possessed them. No redemption by money could he claim, no going out free could he anticipate; for though equally with the Israelite he might trace his genealogy up to Noah, and through him to Adam, and although made of one blood with the seed of Jacob (Acts 17:26), he was not one of God’s redeemed people, so could not share in the privileges of such (Leviticus 25:44-46). Suppose an Israelite and a Gentile in the service of a stranger in Canaan; both were bound to serve their master; but the Israelite might be redeemed at any moment, or would certainly go out free at the Jubilee, whereas the Gentile had nothing but slavery to contemplate, unless his master voluntarily set him free. His condition therefore might never alter till death released him from his servitude. With the Israelite how different! How precious must that privilege have appeared in the eyes of the Gentile, which his fellow- bondsman the Israelite possessed! But other claims there were besides those of man. Of these Leviticus 27:1-34 treats. God had a claim on whatever had been sanctified by a vow, provided one legally qualified had consecrated it to God. For a married woman had not this power without her husband’s sanction, and the unmarried daughter in her father’s house was equally incapable of so acting unless her father allowed it. But a man, or a Widow, or a divorced woman, was free to vow without the consent of another to make it valid, and the Lord would certainly require the fulfillment of it (Numbers 30:1-16) His claims must be enforced. The act on the part of the person was merely a voluntary one. No law enforced it, but the law forbade most strictly the breaking of it (Deuteronomy 23:21-23). Men, animals, houses, lands, and tithes could be vowed to God. Of these some could be redeemed, others could not. If a clean beast, of which sacrifices could be offered, was the subject of the vow, that beast was holy unto the Lord, and no exchange was permitted of a bad one for a good one. The very animal sanctified was to be offered upon the altar. If any exchange was attempted, God claimed both. Besides this, for things devoted, called
(1 Samuel 15:1-35), and enticers to idolatry in Israel (Deuteronomy 13:15). And in fulfillment of such a vow Jephthah slew his daughter (Judges 11:31). How inexorable was the law Jephthah felt. How dangerous to fail in the observance of it Saul learned.
If men were vowed to the Lord, but not devoted, a money payment was accepted according to the estimation of the lawgiver. " The person," we read, " shall be for the Lord by thy estimation," which varied according to age and sex. The value of the person vowed having been ascertained, the price could be paid in his stead. If a certain measure of poverty could be pleaded by the one who made the vow, the priest was to estimate the price according to the ability of the man who had vowed to the Lord. The lawgiver had announced from God Himself the ordinary scale, from which no departure could be permitted, except at the discretion of the priest. Thus no man was released from the consequences of his vow, yet God provided that the man’s ability should be taken into account. On no man was to be laid more than he could pay, yet the engagement, though voluntary on his part, was binding when once entered into. A solemn consideration this was for the man. A word of warning surely for us, who are taught that we have of ourselves no strength or ability wherewith to pay any vows we might make unto God. Whether the redemption in this case was optional or imperative does not seem so certain. It may have been imperative. In that case the making such a vow was equivalent to devoting a certain sum of money to God, for the one who made it must have known pretty nearly to what the money commutation would amount. There were, however, instances where persons vowed to the service of God were never thus redeemed. Of such Samuel is an example, lent to the Lord as long as he lived. For unclean beasts, if vowed to God, for houses, for fields, or for tithes, redemption by price was permitted. Here the priest came in. He valued the thing, whatever it was, and his estimation held good; for as a type surely of the true priest, the Lord Jesus Christ, his estimation was correct: " As thou valuest it, who art the priest, so shall it be;" " as the priest shall estimate it, so shall it stand" (Levit. 27: 12, 14). The value thus fixed, a fifth part was to be added if redemption was to take place, and the former owner thereby recover that which had once belonged to him; but in these cases, unless the one who had owned them exercised his right of redemption they could never be set free. The person who had sanctified them could alone redeem them. With the land the provision was somewhat different; for if the field sanctified originally belonged to another person than the one who sanctified it, it returned at the Jubilee to the original possessor, since no one could permanently alienate the land of another. If, on the other hand, it had been the property of the one who sanctified it, he had the right, till the Jubilee, of redeeming it, on the terms prescribed in the law. But should he fail to exercise his right, from whatever cause, it became the Lord’s forever. In the case, then, where man’s claims had to be met, redemption by the individual concerned, or by his kinsman, was permitted. In the cases where God’s claims were in question, redemption, if permitted, could only be effected by the one who had made the vow. In both classes of claims redemption depended on human ability, and perhaps, in the case of the poor brother’s land, in his kinsman’s willingness likewise. If none redeemed the land, or the poor Israelite, the Jubilee set both free. So that the poor man could always look forward where man’s claims were in question. All the time till the Jubilee he might live in a state of expectancy, with the certainty of a release, and re-entrance upon the land of his possession as soon as the Jubilee trumpet sounded. But the Jubilee did not restore the field to the one who had sanctified it to the Lord. Till the Jubilee, unless he had sold the field to another, he had the right to redeem it. But the trumpet which announced to the poor man the recovery of his possessions, proclaimed to the one who, having sanctified his field, had not redeemed it, the irrevocable condition of his property. It was henceforth the Lord’s. The claims of God, if unsatisfied within a given time, could never be met. The claims of man, on the other hand, could only last up to a given date. The year of the Lord’s redeemed would come, when every one in Israel who had parted with his land to another could return to his own possession. " The gifts and calling of God are without repentance" (Romans 11:29). Happy was the poor man who had a kinsman to act on his behalf. Happy he would feel if he could deliver himself or his land. But privileged above all other people were Israel; for they could share in the gracious provisions of the Jubilee. Thus God provided that they should not be permanently dispossessed of their inheritance. Restoration was their proper hope, and of that they shall never be ashamed. With a vow it was different. But a vow implied that the man had something to consecrate. It was poverty that made the poor brother part with his land. Out of a man’s fullness, whatever was the measure of it, he vowed to God.
Now, is all this but dry and uninteresting law, which once concerned Israel when in the enjoyment of that land of which for centuries they have been dispossessed? Surely there is more in it than that. The regulations, being of God, acquaint us with His ways, and show us how great a privilege those enjoy whose God is the Lord. The Jubilee was, as it were, their pole-star and their dial. To it they could always turn, regulating their transactions by it, and recalling to mind the time which must elapse ere it could be proclaimed. It however conferred on them no new privilege. It gave them nothing that they had not before possessed. It only provided for restoration to a condition formerly enjoyed. Thus it kept alive hope in their hearts; and this is.a principle in God’s ways with His people in all ages. And we who are saved in hope understand what that principle must have been to them. As keeping alive hope in them, it told them that a permanent order of things upon earth had not yet been established, and we know such cannot be until the Lord Jesus shall come to reign. Moreover, it witnessed of the possibility of a man losing his portion in the land; but it witnessed, too, of the grace of God, who provided for the certainty of his recovering it. He might lose it by his own fault; he would recover it through the favor of the Lord, by the operation of this law, and this he would owe solely to God’s mercy and goodness. What a tale, then, the Jubilee told on the one hand of man, and on the other of God: of man, that he could lose for a time that which God had assigned to him; of God, that Israel should not be deprived of their possessions in perpetuity. But whilst the Jubilee witnessed of this, doubtless the provisions for redemption must at times have made the poor Israelite keenly alive to the precariousness of such a hope of deliverance ere the trumpet sounded, since that hope rested for its fulfillment on man’s ability, and perhaps on a kinsman’s willingness as well to come to his assistance. How much better has God provided for us, who have " an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time" (1 Peter 1:4-5). Surely those to whom Peter wrote, who had once been Jews, must have noted the difference between being on the ground of law and on the ground of grace; and the immeasurable advantage in favor of the latter. The law contemplated the possibility of Israel losing their portion for a time. The strangers scattered abroad were illustrations of it. Grace provided for its safe keeping forever, and for their safe keeping to enjoy it. What a poor prospect we should have if our redemption depended in any measure on our ability to effect it! Besides this, the regulations about vows, and the strict enforcement of their fulfillment, must have made them see, and should make us see, what a solemn thing it is to enter into engagements with God. For unless the man himself was able to pay that which was requisite, he could not set free what he had once sanctified. To vow to God was no light matter. The man was to feel that. To redeem that which he had vowed might be a very difficult matter. The man had to learn that, and none could help him where the claims of God were concerned; he must act for himself, and in his own strength. But all these provisions were for a nation in the enjoyment of redemption from Egyptian bondage, and recognized by Jehovah as His peculiar people. They were themselves redeemed before they could act in redeeming power. In the cases already looked at, the need of redemption arose from the person’s own act in putting himself or his possessions under the power of another. But redemption was requisite, and was accomplished in setting living creatures free from a condition to which they had been subjected either by God’s will, or by God’s law. By the exercise of the former it was, that Israel became servants to the Egyptians, and so needed redemption from bondage to their masters. By provisions of the latter, the firstborn males of man and of unclean beasts amongst Israel, which were holy to the Lord, could be set free from God’.s claims over them. Into this let us now look, taking these two subjects up in the order in which they have been severally mentioned.
First, then, of the redemption of Israel out of the house of bondage. Here we enter upon a subject of great importance, and it teaches us what redemption by God involves. It was new, and something unheard of, that God should redeem a whole nation. The patriarchs had, it is true, tasted of what God could do in redeeming them individually from evil, but never as a whole nation, set free from servitude to another nation stronger and mightier than they were. Nothing like it had ever before been known (Deuteronomy 4:34). We can understand a nation rising up in its strength to shake off a galling yoke, and, if unable alone to cope with its foe, interesting others in its behalf. But Israel did nothing of this kind. There was no national movement, no combination amongst them against the common enemy, no rising up with irresistible might, to compel their masters to set them free. All that Israel did was to spoil the Egyptians by borrowing their jewels of silver, and jewels of gold, and raiment, and then marching out of Egypt, and passing through the Red Sea, at the word of command by Moses. They lifted up no arm, they struck no blow, they never even attempted to measure their strength with that of their enslavers. Egypt’s power was unbroken when Israel journeyed from Rameses to Succoth, and thence to the Red Sea before Pi-hahiroth; brought out with a high hand, in the sight of all the Egyptians, who were engaged in burying their dead (Numbers 33:4). Hence it was that Pharaoh and his princes, waking up to that which they had done in letting Israel escape, determined to pursue after them, saying, " Why have we done this, that we have let Israel go from serving us?" So he made ready his chariots, and summoned his people. All that had been done, had been done of God.
New, too, was the thought to Israel, the lineal descendants of Jacob, that God could act in such a way; for when Moses, commissioned by the Lord, gave the message, "I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will
(Exodus 32:10). But Moses would not. He interceded for them as the redeemed of Jehovah (Deuteronomy 9:26). Again, at Kadesh, after they had despised the pleasant land, and murmured against the Lord, and actually proposed to return into Egypt, surrendering in a moment all their privileges and their special position as the Lord’s people, Moses reminded God that He had brought them up from amongst the Egyptians in His might (Numbers 14:13); how, then, should He destroy them with the pestilence? They were His people. Thus, on these two occasions in their past history, when their sinfulness might justly have entailed their cutting off, Moses, by the ground he took with God, evidenced how well he understood the value of such a plea; and when again they shall be in the depths of trouble, the consequence of their fathers’ sins in having rejected the Lord Jesus Christ, and the testimony of the Holy Ghost by Stephen and others, redemption from Egypt will still be urged as a ground on which God should be gracious to them (Psalms 74:2). Thus, at all times, when God is dealing with them as His people, however grievous their sins may have been, or however desperate their condition, the plea of redemption accomplished will prove to be never out of season. God’s wrath can be deprecated, and His favor entreated, on the ground that they are His people, whom He brought up out of Egypt. Nor was it only when judicial dealing was deserved that such a plea was urged. If the body of a man was found in the land, the murderer of whom was unknown, the elders of the city nearest the spot where it was discovered were instructed to say, "Ile merciful, 0 Lord, unto Thy people Israel, whom Thou hast redeemed, and lay not innocent blood unto Thy people of Israel’s charge" (Deuteronomy 21:8). The people were thus taught the value, and the privilege of their exceptional position as a nation which God had chosen for Himself, and though their deliverance was a thing of the past, they were never to forget it, and were reminded that God would ever acknowledge it. So, later on in their history, when the returned remnant were in much weakness in their land, the wall of Jerusalem broken down, and the gates of it burned with fire, Nehemiah could lay this pitiable state before God, as that of His people whom He had redeemed by His great power and by His strong hand (Nehemiah 1:10). A thousand years intervened between the exodus and the days of Nehemiah, yet Israel’s redemption by divine power was not forgotten; and the Tirshatha, as he was afterward styled, had evidence of the validity before God of the plea which was based upon it. They were God’s servants and God’s people, however much they had dishonored Him and willfully disobeyed His law. And what is so gracious, the Lord Jehovah, by Isaiah the prophet, puts His people in remembrance of that which He did for them in Egypt, as the pledge of that which He will yet do for them (Isaiah 43:1). Hence at various times in their history God has sanctioned the mention before Him of redemption from the house of bondage, and in His word refers to it to sustain His people’s hopes of divine intervention on their behalf, Who but Israel enjoyed such a privilege? for a privilege it was, as David confessed (2 Samuel 7:23; 1 Chronicles 17:21), and the Psalmist attested (Psalms 106:10).
There was, however, another side to this question, and it is important that we should remember it. They could remind God in their troubles that He had redeemed them. He reminded them in Deuteronomy, when pressing on them the duty of obedience, that redemption involved corresponding responsibility. It was all of grace at the outset, for none could have claimed it. If, however, they were God’s people, it behooved them in a special manner to act in conformity with such a privilege. Obedience is due to Him from the creature, whether redeemed or not; but if redemption has been effected by God in grace, should not the creature that shares in it serve Him with alacrity? In faithfulness to His oath to their fathers the Lord brought them up out of Egypt (Deuteronomy 7:8). If others on earth were ignorant of Jehovah, Israel was not. If others refused Him the homage and obedience due from the creature, Israel certainly was bound by every consideration to submit to His sway. So on the confines of their land, in the plains of Moab, by Jordan, they were exhorted to keep from evil of various kinds. The Lord knew well what their hearts were. These exhortations display that, and Israel’s history but too well attests that no considerations of fear or of gratitude can keep men in the path of obedience and duty. Who had seen the Lord’s power as they had? who had heard His voice speaking out of the fire as Israel had? who were bound to Him by the ties of gratitude for deliverance from slavery, who but this people which He had brought out of Egypt? And yet they had never put away their idols, which had provoked Jehovah’s wrath in Egypt (Ezekiel 20:8). In the wilderness too they had their images, and they worshipped the host of heaven (Acts 7:42). But now in the plains of Moab, having crossed the brook, or valley of Zered (Deuteronomy 2:13-14), and the land of their inheritance lying just before them, they are exhorted to guard against all enticers to idolatry, and to put them to death. How should they allow such to turn away their hearts from Him who had redeemed them from the house of bondage? (Deuteronomy 13:5). The Lord Jehovah was their God. He had proved it in Egypt, and at the Red Sea. " Who," they had sung, " is like Thee among the gods, glorious in holiness, fearful in praises, doing wonders?" (Exodus 15:11). Israel’s history, position, and possession of the land would forever attest that Jehovah was the true God. Indifference, therefore, to Him was not to be suffered for a moment. There could be no question of opinions on such a matter, for their God had shown most unmistakably that He was Jehovah (Exodus 14:18).
Again, as the redeemed of the Lord, they had known what servitude in Egypt was; of its oppression they had fully tasted, and had drunk deep of its cup of bitterness and anguish. Hence, when they should be sending forth the Hebrew servant at the end of the seventh year, the year of release, they were to furnish him liberally out of their flock, their floor, and their wine-press; for of that, wherewith the Lord their God had blessed them, should they give to the servant just set free: "And thou shalt remember that thou wast a bondsman in the land of Egypt, and the Lord thy God redeemed thee: therefore I command thee this thing to-day" (Deuteronomy 15:15). Men are apt to forget the days of adversity when prosperity smiles upon them. Such was not to be the case with Israel. Affliction’s lessons were to be turned to account, and consideration for the poor Hebrew and liberality towards him was pressed on them, as having themselves once known servitude, from which Jehovah alone had rescued them. How much the master was to give is not stated. Liberality is all that is enjoined; thus leaving it to the richer man to show how much he valued that redemption, the fruits of which he so abundantly enjoyed. And so with oppression of any kind; the remembrance of redemption from Egypt was to act as an incentive against it. The poor man who pledged his garment, the hired servant, the widow, the fatherless, the stranger -all were to be protected from acts of unrighteousness by any who might be in a position to deal harshly or fraudulently with them; for the creditor, or the patron, being himself a subject of redemption, was to act as became such an one towards any who were cast upon his compassion (Deuteronomy 24:18). But Israel forgot all this. Even the wilderness bore witness to their shortness of memory on this point. " They turned back, and tempted God, and limited the Holy One of Israel. They remembered not His hand, nor the day when He delivered them from the enemy" (Psalms 78:41-42). And God brought it as a grievous charge against them, that though He had redeemed them, yet Israel had spoken lies against Him (Hosea 7:13). And still later in their history He pleaded with them in these words, " 0 My people, what have I done unto thee? and wherein have I wearied thee? testify against Me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam " (Micah 6:3-4). God had not forgotten what He had done for Israel, however little Israel had owned their responsibility in connection with it; and hence the prophet proceeds to remind them how Balaam and Balak’s attempts to curse them on Pisgah were frustrated, and more than frustrated, by the direct intervention of Jehovah. They were His people, His redeemed ones; so the power of evil could not prevail against them. In what a manner then had God shown the inviolability of the relation He had established between Himself and Israel! How such grace should have called forth obedience on their part! But we know how all this failed to effect a real reformation in the days of Hezekiah, or even of his great-grandson Josiah. Still they were God’s people. And though in the post-captivity prophets God never calls them such, except in view of the future (Zechariah 8:7-8; Zechariah 13:9), Nehemiah had not forgotten what they were to God
(1: 10; 9: 32); Cyrus had owned it (Ezra 1:3); and the Lord by Zechariah promises to have mercy on them, as though He had not cast them off, adding, " I will hiss for them, and gather them; for I have redeemed them " (Zechariah 10:8). Far-reaching, indeed, for Israel are the results of redemption. How stable is such a foundation! How memorable and irreversible is the condition into which the nation, as such, was brought by the exercise of God’s power at the Red Sea, delivered forever from all the claims on their persons and services which the Egyptians had asserted and enforced with rigor! Practical results, then, should have been displayed. In their daily walk, and in their ordinary matters of business, the redemption out of Egypt should have been kept in their remembrance, and have borne fruit in their life. They could never be in a position in which it could become them to forget it; and God never left them without a frequent reminder of His intervention in Egypt on their behalf. By the Passover they were reminded, how God had sheltered the houses of their fathers in Egypt through the blood being placed upon the doorposts. By the redemption of the firstborn males of man and of beast they were to be kept in remembrance how He had destroyed the firstborn of the Egyptians, both of man and of beast. So from that time God claimed the firstborn males of Israel as His. On the morrow after the first Passover the Lord made known to the people His claim (Exodus 13:15-16), in words in which the fathers were to instruct their children. The claim once made, provision was thus made for its remembrance from generation to generation, and several times in their history were the people reminded of it. Embodied in the covenant made with them in Horeb (Exodus 22:29-30), it was reiterated in the covenant the Lord entered into with them at Sinai, after they had made the golden calf and forfeited, as far as they were concerned, everything they might have enjoyed if obedient (Exodus 34:19-20). Again, ere they left Sinai, they were reminded of it (Leviticus 27:26; Numbers 8:17). In their wilderness wanderings the Lord reasserted it, and prescribed the price and the age at which the firstborn of men were to be set free, viz. five shekels of silver when the infant was a month old (Numbers 18:15-18). In the plains of Moab God’s claim was once more set before them (Deuteronomy 15:19), and was incorporated into the covenant then made by His command with them.
Thus in each of the covenants the Lord inserted it; and in the four last books of the Pentateuch Moses wrote of it. No book of the law, Genesis excepted, could they read without meeting with the mention of it. The firstborn males were God’s. They were His, for He had sanctified them to Himself (Numbers 8:17). Both the firstborn of men and of beasts were alike in this, though there were differences made by the law between them,’ so that we may divide them into three classes-the first where redemption was imperative, the second where it was impossible, the third where it was optional. In the first class were the firstborn males of men. In the second were the firstborn males of oxen, sheep, and goats,-clean animals of which men could offer sacrifices to the Lord. The third comprised the firstborn males of unclean animals. Children were to be redeemed by money. No life was taken on such occasions in their stead. A money payment only was enjoined; that paid, the Lord’s claim on the child was satisfied, and ceased. Unclean beasts were, if redeemed, to be redeemed by lambs. Here life was taken instead of that of the unclean beast. The animal belonged to God by birth, so the Israelite could not use it for his own purposes unless it had been set free by redemption from the divine claim upon it. As God’s, he had no right to it. If he redeemed it, he could have it and employ it in his own service. If not, it was to be killed. Redemption or death was the alternative, but not redemption or judgment. The life of the animal God claimed as His, because He had slain all the firstborn of beasts in the land of Egypt. If the owner gave a lamb in exchange, well and good. If not, the animal’s death was demanded, for on no other conditions except on that of redemption could he be allowed to profane, 1:e. apply to a common use, what God had sanctified or set apart for Himself. The firstborn males of the flock and of the herd could never be redeemed. They were holy. Their blood, therefore, was to be sprinkled upon the altar, their fat to be burnt thereon, and the rest of the animal was to be the priests’ as their portion. Now all this makes it clear that redemption in this aspect was not redemption from judgment. Men were redeemed by money. Clean beasts could not be redeemed at all. Unclean beasts might be redeemed on certain conditions.. These directions, however, were to come into operation after they had entered their land (Exodus 13:11). Meanwhile, in the wilderness, the Lord maintained His right over the firstborn in another way.
After Moses had numbered the different tribes of Israel, that of Levi excepted, as they lay encamped at Sinai, before starting on their march to Canaan, the Lord gave His servant a second command, having reference only to the firstborn males of the twelve tribes, and then made apparent (Numbers 3:40-51)
the reason for not numbering the tribe of Levi at the first, for the Lord was about to take the males of that tribe, from a month old and upward, instead of all the firstborn males in Israel, and their cattle in the place of the firstborn males of the cattle of the other tribes. Thus Levi occupied an important place in Israel, and a large section of the book of Numbers is occupied chiefly with the concerns of that tribe. Let us trace it out. In chapter 1. we have the numbering of the twelve tribes with the sphere of Levitical service distinctly marked out. In chapter 2. we have the outer circle of the camp described, each of the twelve tribes having their place in the camp assigned them. Next follows, in 3. 4., the numbering of the Levites, and the assignment to the three great families of that tribe of their special service and place in the camp and on the march. Thus the inner circle of the camp was provided for, formed, as it was to be, of the tribe of Levi alone, for had we visited it in the wilderness we should have seen the twelve tribes, three on each side, encircling the tents of that of Levi, which in its turn encircled the tabernacle, which last was separated from all else by the fine white linen hangings of its court. The camp arranged in order, the command to cleanse it from all defiling objects is next given, with the law of the jealousy offering, typical probably of Israel’s history, though yielding instruction also to us (5.) Then follows the Nazarite vow of devotedness to God, the contrast spiritually to conjugal infidelity (6.); after which we have the form of the blessing wherewith God’s High Priest was to bless the people (6: 22-26); the order of subjects being here suggestive of the rich results to flow to Israel when the Nazariteship of the Lord Jesus Christ shall cease. After this, we read first of the offering of each of the twelve princes of Israel, when the tabernacle had been fully set up and sanctified, which really took place previous to the announcement of all that we have passed in review (compare Numbers 1:1 with 7: 1), but is introduced here as intimately connected with Levitical service, since the families of Gershon and Merari profited by the oxen and wagons then given to the Lord (7.) Following this we have the special priestly service in connection with the candlestick, and the consecration of the Levites for ministry in the tabernacle of the congregation (8.), with the age at which they should go in to wait on their service, and the duration of that service, though all their subsequent life was to be spent in ministering and keeping the charge of the tabernacle of the congregation (8: 23-26). To carry burdens required strength, and the Lord would lay upon none more than they were able to bear. To minister, and to keep the watch of the tabernacle of the congregation, would be within the compass of a man’s power, when more arduous work might overtask his strength. Thus the Lord manifested His care and thoughtfulness for the sons of Levi. The tabernacle then, and its vessels, and what belonged to it, closely concerned the Levites. They kept the charge of the tabernacle of testimony (1: 53); the charge of Aaron, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle; and they kept all the instruments of the tabernacle of the congregation, and the charge of the children of Israel to do the service of the tabernacle (3: 7-8). Selected by the Lord, they were duly set apart for their work to minister to Aaron; given to Aaron and to his sons; being wholly given unto him out of the children of Israel
(3: 6, 9). Taken for God instead of the firstborn males of Israel, we learn therefrom something of the responsibility, and of the privilege, which attached to that class. Their service, as sketched out, tells us of the responsibility; whilst the mention of the one to whom they ministered-Aaron, and the mention too of Him whose they were-God, acquaint us with privileges which normally belong to all in that class. They were God’s (3: 12, 45; 8: 14; 16). He had said it: " They shall be mine," said the Lord. They shall minister to Aaron, was the word of God by Moses. This last statement is not without significance when we remember of whom Aaron was the type, and who before God now fills the place and performs duties which typically belonged to Aaron, the brother of Moses. Of the redemption of their firstborn males, then, the twelve tribes were commanded to avail themselves. In this redemption Levi had no part. In common with all the rest, that tribe shared in the redemption from the house of bondage. Differing from all the other tribes, it did not share in the redemption of the firstborn males. What then was the character of such a redemption? This we have already intimated, and the history of the Levites fully confirms. ’It clearly was not redemption from judgment, else the tribe of Levi must have specially endured that judgment. But they did nothing of the kind. This redemption was deliverance from the service of God, not from the wrath which they each and all by nature deserved. The firstborn males of Israel were released from the divine claims on them for service when the Levites were taken in their place, and the redemption-money of five shekels a piece had been paid for the 273 males in Israel, in excess of those substituted from the tribe of Levi.
(*The careful reader will remark that the males of Levi really outnumbered the firstborn males of Israel by 27; the number being of all Israel 22,273; of the tribe of Levi, 22,300. The difference may be accounted for by deducting first, the males of Aaron’s house, who clearly were not included in the exchange, and next all the firstborn males of Levi, which, as such, were the Lord’s already. By this means it may have been that the numbers were arrived at of 22,000 of the Levites being exchanged for the same number of Israel’s firstborn males.) The Levites, on the other hand, could never. be released from the service of Jehovah, and surely they never would have desired it. A great privilege, they must have felt, was theirs,-to be allowed to serve. And serving Jehovah, He cared for them, providing for their need by tithes, and the cities, and the suburbs of their cities in the land. The honor, too, and the favor was theirs of ministering to God’s High Priest. But what is all this to us? some may inquire. Surely it contains instruction for Christians, who form now before God that privileged class of firstborn ones, for we are part of the church or assembly of firstborn ones,
Here redemption, as set forth in the Old Testament, reaches its climax. Israel will enjoy it, and Jerusalem likewise; and creation will be glad when He comes by whom it is to be effected
(Psalms 69:11-13; Psalms 98:7-9), for creation’s interests are bound up with the condition of God’s people. God will then rest in His love, rejoicing over Jerusalem with singing (Zephaniah 3:17). Then, too, that which in the reign of Solomon Israel once knew they will permanently enjoy, rest given them by God on every side, with neither adversary to vex them, nor evil occurrent (1 Kings 5:4). And looking into this, one learns how those legal enactments about redemption are figures and shadows of the future in store for Israel. The Goel of the law is the shadow of the true Goel; a kinsman, indeed, connected with Israel by the ties of birth, of the seed of David after the flesh. Who then was before God’s mind when He gave those regulations to Moses? We cannot doubt. It was His Son, the Christ. And those occasions on which the redeemer was called upon by the law to act, were shadowy representations of the, intervention of the true Goel for Israel, when He shall act for them, reduced as they will be to their lowest possible condition. Shadowy representations we must call them, for the intervention of the Lord in the future will far exceed that which any kinsman has done in the past. Doubtless all that Israel looked forward to when the law was given was entrance into the land, rest under their fig trees, and the enjoyment of the fruit of their vines, and the productiveness of the ground in general. But that never satisfied the desires of God for them. He was not, He will not be satisfied, till the true kinsman-redeemer acting in power sets them and their land free, not for a time, but forever; for nothing less than permanent blessing in Canaan will meet all the divine purposes and wishes for them. How far beyond man’s thoughts are those of God!
" High as the heavens appear above the earth we tread, So far the riches of God’s grace our highest thoughts exceed."
But, were this all that Scripture teaches us in connection with this subject, what part should we have in it? To what prospect could we look forward? All that we have looked at concerns Israel. God will redeem Israel out of all his troubles (Psalms 25:22), when He shall set them free from the consequences of their iniquities (Psalms 130:7-8). Gentiles, it is true, will enjoy blessing when the Lord reigns; but the Redeemer is spoken of as the Redeemer of Israel, and so markedly is this the case, that when the nation shall have experienced the Lord’s delivering power afresh, they will be distinguished by men on earth as the redeemed of the Lord (Isaiah 62:12; Isaiah 35:10; Isaiah 51:11). New Testament teaching, however, makes plainer what the Old also sets forth, that He who will redeem them by power had first to die for them on the cross. But we close the Old Testament volume without finding directly taught in it redemption as it concerns us, either that which we now possess, or that for which we wait. Yet we cannot close its pages without remembering the irreversible character of redemption when God is the accomplisher of it, so fully set forth in its writings. Israel’s position as God’s redeemed people was never altered, though they still await redeeming power. That past intervention to which they were taught to look back, will, as we have seen, inspire them with confidence in the future. Daniel could remind God of it when a captive himself, with the temple laid low, and Jerusalem destroyed; for the Lord’s people he knew Israel to be, and that forever. Hence we get acquainted in the Old Testament with a principle connected with redemption, which, when we get New Testament teaching on the subject, becomes of practical value to us. To that let us now turn. As we open its pages the hope of Israel’s redemption, of which the prophets had written, is seen animating the faithful among them; but there is a difference to be marked between them and their forefathers. The faithful remnant are expecting the fulfillment of the hope, as no longer a distant event, whilst the prophets of old were directly taught of the Spirit that they ministered to men of a generation posterior to their own (1 Peter 1:12). Thus Anna the prophetess, of the tribe of Aser, was well acquainted with the proper hope of Israel, and knew too those in Jerusalem who were looking for its fulfillment. What, however, stirred her heart, as it had Zacharias’ and Simeon’s, was the coming of the Messiah into the world, so long waited for, but now at length to be seen and handled in the person of the Virgin’s child. Zacharias, on the occasion of the birth of his son, the immediate forerunner of the Christ, looked forward to the near accomplishment of that which the prophets had foretold (Luke 1:68). Anna, after she had seen the child, went to tell of his presence to all that looked for redemption in Jerusalem, or, as some would read with B " the redemption of Jerusalem" (Luke 2:38). One sees how the hopes and prospects of the godly remnant of that day were bound up with the appearance of the Christ. The heart of the aged priest was illuminated with joy in the thought of the near approach of the Messiah. The aged prophetess gave thanks to the Lord when her eye lighted on the infant in the temple. Till He came the remnant treasured up the hope of redemption. When He appeared they looked for its fulfillment. And we learn how really their hopes were bound up with the presence of the Christ upon earth, from the sorrowful confession of the two disciples on their way to Emmaus to the stranger, as they thought Him, who had voluntarily joined their company-" We trusted that it had been He which should have redeemed Israel " (Luke 24:21). How this told of expectations concerning the virgin’s Son, but of shipwrecked hopes and disappointed hearts as well. For all that concerned the blessing of Israel in the future was connected in their minds with the presence among them of the Messiah, and that in the person of Mary’s child. Nor were they mistaken in all this. The Lord Himself had taught His disciples to look forward to the redemption of Israel, and had instructed them in the signs which would herald its approach and His appearance (Luke 21:28). But besides that, He taught them the need of His death for full redemption to take place. That they had not understood. Redemption by money they were fully conversant with. Redemption by divine power their fathers had experienced. Redemption of the firstborn males of unclean animals by a lamb the law had set before them. But the need of the Messiah’s death to effect the final redemption of Israel and of Jerusalem they had never taken up. The Old Testament had spoken of the death of the Lord Jesus Christ
(Psa. 16, 22. 102.; Isaiah 53:1-12) The prophets had predicted the deliverance of Israel and Jerusalem, but the remnant of the Lord’s day had not understood the intimate connection there is between His death and their national deliverance. They clearly had not yet learned how the mercies of David would be made sure (Isaiah 55:3; Acts 13:34). But far more than Israel’s redemption is accomplished by the shedding of that precious blood, and the Lord Jesus it is who first in the New Testament opens up to us the subject. Indignation had filled the hearts of the ten at the request made by the mother of Zebedee’s children and concurred in by those children, that they should sit one on the right hand and one on the left of the Lord in His kingdom. The Lord’s answer was enough both to check their indignation and to rebuke the ambitious desires of the mother on behalf of her offspring. True greatness amongst them was not to be reached by the mere favor of the King, as so often has been the case with earthly greatness and earthly monarchs. He who would be great among them should be their minister, and whosoever would be chief among them should be their servant; for the path to true greatness lies through the lowliest service, as exemplified in the ways of the Son of man, the highest in dignity in the universe (God, of course, excepted), who came not to be ministered unto but-to minister, and to give His life a ransom for many (Matthew 20:28; Mark 10:45). Here we are carried at once beyond the narrow bounds of Jewish interests by an announcement which, if expressed in few words, is rich in thought. The Son of man would give His life a ransom for many. A ransom,
Israel had experienced what the putting forth of divine power in redemption could accomplish, and they annually commemorated it. When, however, the Lord brought them out of Egypt, He was dealing with them in pure grace, for as yet they had not been placed under law. But when they had promised to do all that God commanded, and had subsequently broken the covenant, redemption from the condition entailed on them in consequence of their sins required, not merely the putting forth of divine power, but the atoning, death of the Lord Jesus as well, in virtue of which their transgressions under the first covenant would be fitly and finally dealt with (Hebrews 9:15). The exercise of power will indeed be needed to effect their deliverance from the thraldom of their enemies; and for that they will look, nor will they be disappointed. (Isa. 63:64; Psalms 98:1-9). But ere God can act in power for them, since the people have sinned, redemption,
(1 Timothy 2:6), viewing the question in the light of God’s willingness to save, showing thereby that none will be deprived of the benefits which flow from Christ’s death, but such as judge themselves unworthy of everlasting life (Acts 13:46). The Lord’s death then avails for all who believe on Him; and since all have sinned, and do come short of the glory of God (Romans 3:23), none certainly are righteous in themselves, and none can justify themselves before God (Psalms 143:2). What resource then have sinners but to hear what the Lord God can righteously do for those who believe on His Son? He justifies them freely through the redemption,
(*
Hebrews 9:15; Hebrews 11:35. When the redemption itself is the special thought in the writer’s mind,
(Hebrews 9:12). So this can never alter, its validity can never be impeached, its effects can never pass away. It is an eternal redemption, and His continued presence in the holiest, without having any need to come out from thence, as Aaron was obliged to do annually after the service within the veil on the great day of atonement, witnesses to us of that which the Lord has found, who has entered in by His own blood. For whom it avails that verse in the Hebrews does not state. It is what the Lord as High Priest has found, not those who will share in it, to which our attention is there directed. He has found redemption, and such as is eternal in character. The ransoming from a condition of helplessness, and otherwise everlasting ruin, can now be treated of and set forth with confidence, for the High Priest of God, who is in the heavenly sanctuary, has found that which was wanted, and that which can meet in all the depths of his ruin the greatest sinner upon earth. But how helpless was our condition, hopelessly helpless, when nothing less than the entrance by His own blood of the Lord Jesus Christ into the sanctuary on high could procure for us what was required! In the doing of such a work man could have had no part; all must be done by the High Priest himself, and that in a place into which in person we on earth have never entered, and whilst on earth in person can never enter.
Eternal then in its character, what stable ground do believers stand on? No argument can weaken it. The Lord’s presence in heaven must silence all reasonings, and set at rest all doubts about it. His estimate of that which He has found is revealed for the comfort and rest of the conscience before God. And the effects which flow from it are twofold, since forgiveness and justification are both inseparably connected with it. How well Paul knew this, and those to whom he addressed himself at Ephesus, where he had labored, and at Colosse, where he had not! In writing to the saints and faithful brethren in both these places, he stated that which was common to them and to him, that in the Beloved they had redemption
Forgiveness and justification, these are present blessings; and the knowledge of justification through the redemption that is in Christ. Jesus should set souls free from seeking for justification through keeping the law. We are justified freely by God’s grace, if in truth believers on the Lord Jesus Christ. How many souls not settled in grace are virtually looking for something in themselves, or in their ways, to give them assurance as to their standing before God. This is the spirit of legality, against which the Galatians were so earnestly warned. The death of the Lord Jesus Christ, it was taught them, had redeemed
For, as the Israelites were reminded of their responsibility as redeemed, so we are taught our need of watchfulness, seeing we too are redeemed, and that not by corruptible things, as silver and gold, from our vain conversation, but by the precious blood of Christ, as of a lamb without blemish and without spot (1 Peter 1:17-19). And the Apostle Paul, writing of the conduct of slaves in the most ordinary duties of life, reminds them of the Lord Jesus Christ, who gave Himself for them, that He might redeem them from all lawlessness, and purify unto Himself a peculiar people, zealous of good works (Titus 2:13-14). Deliverance from a condition in which judgment must overtake those abiding in it, we enjoy through the Lord Jesus Christ giving Himself a ransom for us. Redemption therefore from all lawlessness, as the fitting consequence, should be displayed in each one of us. Grace never weakens responsibility; on the contrary, it maintains it. To attempt to discharge our responsibilities to God in order to obtain a standing before Him is the essence of legality. To take heed to our ways because we are partakers of grace is proper Christian conduct. As far, then, as we hove investigated the subject, we have seen that our redemption has been procured by another, and not by ourselves; and that one, even the Lord Jesus Christ, had to surrender His life to procure it, because we were sinners against God; for nothing but His precious blood shed could avail for it. Further, this redemption is eternal in its character, never to be reversed; its effects never to pass away. And as Israel could always plead with God on the ground that they were His redeemed ones, we know what our ground as such is before God, even that which never alters. But as with them, so with us, the grace in which we share involves responsibility from which we cannot be set free. Christ gave Himself to redeem us from all lawlessness,
How deeply, then, are we interested in the ransom provided by the Lord Jesus Christ, by which there will be effected the full deliverance of creatures like us from the condition engendered by the fall; yet, great and wonderful as this is, God’s thoughts in connection with redemption take a still wider range, even the whole purchased possession (Ephesians 1:14), all of which is to be subjected to redeeming power. Interests, then, how vast and varied, are connected with this topic. Creation, subjected to vanity not willingly, but sharing in the fruits of the sin of its head, shall be set free from the bondage of corruption into the liberty of the glory of the children of God (Romans 8:21). We know redemption of our souls now, and await that of our bodies. Creation has received no part in redemption as yet, but awaits it in the day of the glory of Christ. The full need of redemption none of us could have surmised, for none of the children of men could have divined the extent of the ruin caused by sin, and the irrevocable condition, did deliverance depend on us, of all involved in it. Man might have groaned, as creation does, feeling intensely the wretchedness caused by sin, without after all having learned the impossibility of rescuing himself from it. That he had not delivered himself would be patent. That he could not, revelation alone teaches. But did revelation stop there, how awful would be the prospect! Man, this creation too, ruined, and, for all that we could have known, without any probability of emancipation from the bitter consequences of his sin. God, however, has revealed to us what He has done, and that which He will do, and bids us look onward in hope to the day of redemption, unto which He has sealed us by the Holy Ghost (Ephesians 4:30), given to all who believe the word of truth, the gospel of our salvation. Marked in this manner by God, as He looks onward to the future, so would He have us to look-forward, sharing His mind about it, and having interests in common with Him in connection with it. Intelligence about the future should therefore characterize us, and the certainty of the fulfillment of our hope should animate us. We are saved in hope, and the God of hope can fill us with all joy and peace in believing, that we may abound in hope through the power of the Holy Ghost (Romans 8:24; Romans 15:13). This God desires for us, having given us the Holy Ghost to be the earnest, or pledge, of the inheritance, until the redemption of the purchased possession, for which the Lord waits, we wait, and for which creation likewise waits.
God, then, by revealing to us what He has done in giving His Son to die, tells us of the depth of ruin into which sin had plunged us. Revealing to us what He will do, we learn to what extent that ruin has spread, and have surely to own that whilst nothing but the death of Christ can meet it, none but God could have thought of and planned such a way of deliverance. And further, we cannot fail to see how deeply interested is God in His human creatures, and in creation likewise. He did not, He does not, sit aloof from all the sufferings and sorrows caused by sin, at rest in the undisturbed serenity of the atmosphere which surrounds His throne. He gave His Son to die. He sent His Son to be the Savior of the world
(1 John 4:14). Sin had marred the beauty and spotlessness of God’s creation. And sin must have been the cause of man’s everlasting ruin and misery, had not God provided atonement, and redemption. By the former, the question of our sins has been dealt with; by the latter, deliverance from the consequences of the fall will be finally effected. God, we repeat, has provided for both; and His Son, when upon earth, manifested how really the One against whom we had sinned could and did enter into the sorrows and wretchedness of His creatures (John 11:33; John 11:35; John 11:38; Luke 19:41); and, providing for those who believed on Him deliverance from it all,’ provided too for the praise of His glory, when His purposes shall have been worked out.
What a subject then is redemption By the fall its necessity became apparent, if the devil was not to triumph over God. By the cross its certainty was manifested, because that blood was shed, that death endured, on the grounds of which it could be wrought out. And, as we learn what Scripture teaches about it, the circles of interests affected by it get wider and wider. At first we read of one nation, and that a small one, which shared in deliverance by divine power. Next we learn that saints outside that restricted circle have redemption through the blood of Christ, and shall fully have part in redemption by power. And who can estimate what their number is? Then we hear that to the utmost bound of the purchased possession redeeming power will extend. What that possession is Ephesians 1:10 states. But who on earth can comprehend its vastness and extent? Heaven and earth, then, are to share in it, though not all the universe. There is a region in which it will never be enjoyed, where intelligent creatures must forever be, but without having part in it. All those under the earth
(1 John 2:2), but as all are not willing to be reconciled to God, so all will not be redeemed. This is the dark side, but there is a bright one on which we may dwell. The happiness of those upon earth, at that day, certain psalms and prophetic writings depict, and specially Psalms 150:1-6, which calls for Jehovah’s praise to be celebrated with every conceivable instrument of music, and by every creature on earth which has breath. What will be the joys of those in heaven we, who have believed on the Lord Jesus Christ whilst in our mortal bodies, shall then fully know. The gladness of creation when anticipating it Revelation 5:13 sets before us. Its gladness in the immediate prospect of it Psalms 96:11-13; Psalms 98:7-9, graphically describe. And never shall we forget to whose death we owe it, nor the ransom paid for us to participate in it. This is made manifest from that scene described in Revelation 5:9, where the elders, addressing the Lamb, make mention of the price at which saints have been purchased, rather than of the deliverance which they are forever to enjoy: " Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast bought [us] to God by Thy blood out of every kindred, and tongue, and people, and nation; and hast made them unto our God kings and priests: and they shall reign over the earth." Purchase,