Purchase and Redemption: The Difference Between Bought and Redeemed
Stanley Bruce Anstey
Table of Contents
Purchase and Redemption
(Notes of an Address in Richond, BC – June 6, 1997)
I’d like to speak this afternoon on two lines of truth that run through the New Testament that are a result of Christ’s work on the cross—purchase and redemption. Scripture makes an important difference between “bought” (purchase) and “redeemed,” and I want to point that out with the Lord’s help.
Mr. Kelly said that these two things have been so thoroughly confounded in the minds of Christians that it has led to all kinds of error. It is important, therefore, to understand the difference between them because we could fall into bad doctrine—such as the denial of the believer’s eternal security. It only confirms the fact that we need to rightly divide the Word of truth (2 Tim. 2:15).
Since, as Mr. Darby put it: “We can’t hunt two hares at one time,” we’ll look at the subject of purchase first, and then compare it with redemption.
Purchase (Bought)
Let’s turn first of all to Matthew 13:44: “Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” This parable speaks of the universal results of the great purchase that Christ made on the cross. The “man” is the Lord Jesus Christ, and we are told in verse 38 that “the field is the world.” The “treasure” in the field refers to believers upon whom the Lord places a great value, and for which He was willing to pay a great price to have. The buying of the “field” with the “treasure” in it refers to Christ’s purchase of the world, and every thing and person in it. This is the twofold circle of Christ’s belongings—all persons and all things.
Purchase (bought) is the broadest aspect of Christ’s work on the cross. Hebrews 2:9 confirms this, stating, “So that by the grace of God He should taste death for every thing” (J. N. Darby Translation). Note: it shouldn’t be translated, “For every man” (as in the KJV), which makes this aspect of Christ’s work narrower than it really is. It should be rendered: “For every thing” which covers all persons and things.
Firstly, Christ's purchase involves all persons. Hence, He now has title and right over all flesh. John 17:2 refers to the effect of this great purchase. It says, “Thou hast given Him power over all flesh.” (Some might object to the use of this verse because it was uttered by the Lord before He went to the cross. However, John’s gospel, which emphasizes Christ as God the Son, views Him as dwelling in the eternal present, outside of time. Thus, He speaks as though the work He was about to do on the cross was already done—i.e. verse 4.) “All flesh” is extensive—covering all men, saved and lost. This means that every person, whether they own the purchase or not, has been “bought” by the Lord Jesus Christ, and therefore, belongs to Him.
Secondly, His purchase was for all things. Ephesians 1:14 says, “ ... the purchased possession.” The context of this verse indicates that the “purchased possession” is the inheritance, which is every created thing. Christ has purchased the title and right to that as well. Hence, the effect of Christ’s purchase gives Him title to all things, as well as to all flesh. Thus, His purchase is universal.
A type from the book of Ruth illustrates this two-fold circle of Christ’s belongings. Naomi sold a parcel of land that belonged to her husband Elimelech who had passed away (Ruth 4:3). Since Boaz (who is a type of Christ), desired to have Ruth as his wife, he had to buy that portion of the inheritance which would give him all in it, including Ruth. “Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi. Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife” (Ruth 4:9-10). He bought the parcel of land, which included a person—Ruth. The land he bought is typical of the things involved in Christ’s purchase, and Ruth illustrates the purchase of persons.
Now let’s turn to Revelation 5:9: “And they sing a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast bought to God by Thy blood out of every tribe and tongue and people and nation” (W. Kelly’s translation). We learn from this verse that the purchase was made by the “blood” of Christ. Not to digress from our subject here, but in this chapter the elders (the heavenly saints) are observing God’s ways in grace with men on earth from above, and they are praising Him for it. They are not singing about themselves, but of those on earth. This is why the word “us” in the KJV should not be in the text, as J. N. Darby’s translation indicates. Verse 10 should say, “ ... and made them (not “us”) to our God king’s and priests.” It also says, “And they (not “we”) shall reign over the earth.” It is referring to the martyred Tribulation saints who will one day reign with Christ “over” the earth in heaven. It is not referring to the Church in heaven reigning over the earth, as commonly thought. It is true the Church will reign over the earth with Christ (2 Tim. 2:12; Rev. 21:9–22:5), but that is not the subject of this verse. At any rate, the point I want to make here is that the purchase is by the “blood” of Christ. It refers to the price He paid.
Now let’s turn to 2 Peter 2:1: “But there were false prophets also among the people, as there shall be also among you false teachers, who shall bring in by the bye destructive heresies, and deny the Master that bought them, bringing upon themselves swift destruction” (J. N. Darby Translation). Peter warned the saints of the rise of false teachers in the Christian profession. He said that just as there were false prophets in Old Testament times, there would be false teachers in the professing Church. They would bring in “damnable heresies” and attract large followings, and “many” would “follow their pernicious ways” (2 Peter 2:2). A heresy is a visible, outward split among the people of God. It is to make a party among the saints that splits off from the rest. Most people think that heresy is bad doctrine, and thus, the term is often used in that way conventionally, but really it is divisive party-making. A “damnable” heresy is even worse; it is a party that rallies around soul-damning doctrines.
The point I want you to see here is that these people were “bought,” yet they ended up in a lost eternity! This shows that being “bought” does not mean that they were saved. These false teachers (mere professing believers) denied “the Lord” or the “Master” that “bought” them, and thus, brought upon themselves “destruction.” They masqueraded as Christian teachers, but they didn’t have any real Godward faith. As a result of their denial of Christ’s purchase, they have passed on into everlasting judgment. We see this same class of persons in Jude 4: “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God (“Master” – J. N. Darby Trans.), and our Lord Jesus Christ.” If “bought” means to be saved, as some think, then these teachers in 2 Peter 2:1 lost their salvation! We know that that could not be so because it would deny a cardinal truth concerning Christ’s work—the believer’s eternal security. The truth is that they were bought but they never were saved. This is an example of why we need to understand the distinction between bought and redeemed, for without it we could get into bad doctrine.
We learn from these verses that as a result of Christ’s purchase, there has been a change of masters. All persons now belong to the Lord on the grounds of His purchase. He is their “Master.” Hence, purchase (bought) involves a change of ownership—a change of masters. But Christ being their Master, by virtue of His purchase, does not mean that they have received Him as their Saviour!
There is a danger of slipping into using the term “bought” synonymously with being “saved.” We’ve often heard a well-meaning Christian ask a stranger, “Do you belong to the Lord Jesus?” The Scriptural answer (whether they are saved or not) is “Yes!” Saved or lost, all persons belong to the Lord Jesus. Of course, we know what is meant; they are asking if the person has, in faith, owned the purchase that Christ has made on the cross. We’ve also heard people say, “I met a man the other day who was the Lord’s. ... ” What do they mean? According to this truth every man that you meet is the Lord’s! They are all His by the right of the purchase that He made on the cross.
I remember a brother who spoke up in a meeting and made the comment: “We’ve all been “purchased” by the blood, haven’t we?” He said that because he thought that everyone present was saved. But he didn’t know that someone had brought an unsaved person along to the meeting that day. If he had known that, he probably wouldn’t have said it. I leaned over to my wife and said, “Little does that man know how right his statement is.” Even that unbeliever in the room was “purchased” by the Lord Jesus! I mention these things, not to find fault with well-meaning Christians, but to show how we can so easily slip into the misuse of Scriptural terms.
Now let’s turn to Ephesians 1, and verses 13-14: “In Whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in Whom also after that ye believed, ye were sealed with that Holy Spirit of promise, Which [Who] is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.” The Apostle Paul is speaking here about a two-fold work of the Spirit—the seal and the earnest. Both things are ours when the Spirit comes to dwell in us, which happens when we believe the gospel of our salvation. The seal gives us to know that we are His property; the earnest gives us to know that we have property (the inheritance) and to help us to enjoy our portion in Christ.
He goes on to say, “Until the redemption of the purchased possession.” From this phrase, we see that purchase and redemption are not the same thing—even though he is referring to things rather than persons. Note: he is referring something that has been purchased, but that has not yet been redeemed! This clearly shows that the two things are not synonymous. Now you might ask, “What is this ‘purchased possession?’” It is not, as many think, the Church, though the Church surely has been purchased. This is clearly seen in what Paul said to the Ephesian elders in Acts 20:28, “Shepherd the assembly of God, which He has purchased with the blood of His own [Son].” — J. N. Darby Trans.) The “possession” mentioned in Ephesians 1:14 is something that has been purchased but is waiting to be redeemed. This couldn’t be referring to Christians because the Church has already been redeemed! (Rom. 3:24; Eph. 1:7; Col. 1:14; 1 Peter 1:18-19)
A careful look at the context of Ephesians 1:14 shows that the thing purchased is the inheritance—which is every created thing. While all things have been purchased, all things have not been redeemed. The point in the verse is that there will be a time when the inheritance will be set free from sin, Satan, and the world so that it can be used for the Lord’s glory. This happens at the Lord’s second coming—the Appearing of Christ. In Scripture, “the bride, the Lamb’s wife” (Rev. 21:9), which is the Church, is not viewed on the same ground as the inheritance. Similarly, we don’t speak of our wives as part and parcel with our possessions. For instance, a man doesn’t say, “I have a house, a car, a boat, a dog, and a wife!” Our wives don’t want to be considered chattel. Similarly, the Church, the Lamb’s wife, is not the inheritance; she is a joint-heir with Christ over the inheritance (Rom. 8:17).
The Right to All Persons & Things by Creation and by Purchase
Christ has title and right to His belongings (every thing and every person) on two accounts:
He is the Creator of all things and persons. Scripture says, “The earth is the LORD’S, and the fulness thereof”—this refers to all things (Psa. 24:1; Rev. 4:11). And again, “Behold, all souls are Mine”—this refers to all persons (Ezek. 18:4).
He made a purchase of all persons and things. Scripture says, “That He by the grace of God should taste death for every thing” (Heb. 2:9).
Christ, therefore, has a two-fold right to all—by creation and by purchase. Revelation 4 speaks of His creatorial rights to the inheritance; Revelation 5 has to do with His rights to the inheritance by purchase. There was once a boy who worked hard at building a model sail boat. When he finished it, he took it to a lake where he enjoyed sailing it. One day the boat got away from him in the wind and he lost it. A little while later, he found the boat in a pawnshop! So, he went in and told the proprietor that the boat was his—that he was the one who actually built it. The man told him that it was his now, and if the boy wanted it, he would have to buy it. So, the boy went home and got together the money and came back and bought it. When he took it out of the store, he said, “Little boat, you belong to me twice—I made you, and I’ve bought you.” Similarly, with the Lord Jesus, all things and persons belong to Him by creation and by purchase.
Redeemed
Now let’s speak about redeemed. Redemption includes being bought, but it goes beyond that to take in being set free. The meaning given in any good Bible dictionary is: “bought back and set free.” It indicates that there is not just a change of ownership (a change of masters) as in “bought;” there is also a change of condition.
The great emphasis in “redeemed” is being set free. Hence, Scripture does not speak of believers being redeemed to God, because redemption always has to do with being set free "from" things (Gen. 48:16; 1 Chron. 17:21; Titus 2:14; 1 Peter 1:18). (Revelation 5:9, in the KJV, says, "Redeemed us to God..." but it should be translated, "Bought us to God..." (W. Kelly Translation).
Four Aspects of Redemption
There are at least four different ways in which redemption is applied to persons and things—our souls, our time (opportunities), our bodies, and our inheritance.
1) The Redemption of Our Souls
Turn to Romans 3:24: “Being justified freely by His grace through the redemption that is in Christ Jesus.” And in Ephesians 1:7: “In Whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” Titus 2:13-14: “Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” And again, in 1 Peter 1:18: “Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” These verses show that redemption applies to the souls of believers. Those who, by faith, own Christ's purchase on the cross and receive Him as Saviour are thus redeemed; it is an “eternal redemption” (Heb. 9:12).
This aspect of redemption is two-fold. Firstly, believers are set free from the judgment of God against their sins. This has been called, "Redemption by blood" (1 Peter 1:18; Eph. 1:7). Secondly, believers are set free from the enslaving power of sin (Rom. 6:18; 8:2), from the dominion of Satan (Heb. 2:14), and from the course of this world (Gal. 1:4). This has been called, "Redemption by power." (Whether this deliverance is practically so in the lives of believers is another thing; such depends upon the believer yielding to the indwelling Spirit of God.)
Paul develops the truth of the gospel along the line of redemption by blood in Romans 3:21–5:11, and then he develops the truth along the line of redemption by power in Romans 5:12–8:39. A type of this two-fold redemption is found in Exodus 12 and 14. In Exodus 12, the children of Israel were set free from the judgment of God by being under the shelter of the blood of the lambs that were killed. In Exodus 14, the children of Israel were set free from Pharaoh (a type of Satan), from slavery (a type of the enslaving power of the flesh), and from Egypt (the world) by God's power displayed at the Red Sea.
Before the love, mercy, and grace of God reached us, we were under the judgment of God (John 3:18), but Ephesians 2:2-3 shows that we were also under the power and control of sin, Satan, and the world. It says: “Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind.” All three of these enemies work together to keep the sinner in bondage.
Sin
Men don’t like to admit that they are in bondage and under control of the sins in their lives. They are honestly deceived, thinking that the life they live is not bondage, but this just points to the solemn fact of sin’s blinding power. Romans 3:9 says: “We have before proved both Jews and Gentiles, that they are all under sin.” Also Proverbs 5:22 Says: “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.” And again, in John 8:34: “Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.” Apart from the redemption that is in Christ Jesus, all men, Jews or Gentiles, are under the dominion and power of sin, and need to be set free from it. Receiving by faith the truth of the redemption that is in Christ Jesus will make one “free indeed” from this internal power (John 8:32, 36).
Satan
Believers are also set free from Satan. He dominates all his subjects and is doing all he can to keep them in his grasp, without them knowing it. Luke 11:21-22 Says: “When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, He taketh from him all his armour wherein he trusted, and divideth his spoils.” Satan is the “strong man” here. His “goods” are his poor sin-sick subjects under his dominion. They are “in peace” because he has deceived them into thinking that everything is fine (2 Cor. 4:4). Hence, they are not concerned about their destiny in a lost eternity. The “stronger” Man is the Lord Jesus. When sinners believe on Him, His redemptive power sets them free so that they are able to live for God’s glory. The point here is that the redemption that is in Christ Jesus sets people free from Satan’s dominion. When His work in redemption is received by faith, it turns people “from darkness to light, and from the power of Satan unto God” (Acts 26:18; Col. 1:13-14; Heb. 2:14-15).
The World
Lastly, believers are set free from the course of this world. Satan uses the world system to control his subjects. The course of this world is a powerful thing that makes people act and speak the way they do. They need to be delivered from it; this is only found in Christ. “Our Lord Jesus Christ, Who gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father” (Gal. 1:3-4).
The Law
If a person is Jewish, redemption would also include being set free from the curse of the Law. This is also found in Christ. “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Gal. 3:13 4:4-5). A Gentile, of course, does not need to be set free from the claims of the Law, because he has never been formally under the Law.
2) The Redemption of Our Time
Now let’s turn to Ephesians 5:15-16: “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” And also, in Colossians 4:5: “Walk in wisdom toward them that are without, redeeming the time.” Here we have another aspect of redemption. It has to do with opportunities in our lives to live for the glory of God. This has nothing to do with what is eternal, but solely with our time is OUR responsibility. We are to do the redeeming or setting free of it in this sense.
We are living in an evil day, and if the devil could have his way, we would never have any time for the Lord. He wants to fill our lives with anything and everything so that we don’t have time for Him and His things. The Lord, therefore, said: “The violent take it by force” (Matt. 11:12). This means that we have to press into the kingdom practically by doing violence (in spiritual warfare) to things that are in the way. Therefore, we must seize the occasion from the enemy, and use it for the Lord—whether it is time for taking in the truth by sitting at Jesus’ feet, or time in service, sharing the truth with others. In Ephesians, it is in connection with using our time to strengthen and encourage those within the Christian circle (“yourselves”), but in Colossians, it is in connection with reaching out to “them that are without” with the gospel. These are two things that are worthy of our time.
3) The Redemption of Our Bodies
Turn next to Ephesians 4:30: “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” And then in Romans 8:23: “We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” This is another aspect of redemption. The bodies of the saints need to be redeemed as well as their souls. Our souls were set free when we, by faith, received the Lord Jesus as our Saviour; but we are still waiting for the redemption of our bodies. These verses show that there is a “day of redemption.” It is the day in which the Lord Jesus will come to take us home to heaven (the Rapture).
here in this world. The redemption of our souls is purely HIS work, but the redemption of time in our lives I remember hearing H. E. Hayhoe say (in a recording), “Brethren, we have only part of our redemption now!” That must have caused some stir! But in the light of these two verses, it is certainly true. Our bodies are still subject to the effects of sin in the creation (“the bondage of corruption” – Rom. 8:21), and they are waiting to be set free. Aging, sickness, and impending death await us if the Lord does not come in our lifetime. But when He comes, we will be glorified immediately. The fallen sin-nature will be eradicated at that time, and the aches and pains presently connected with our bodies will all be gone! The glorification of the sons of God will be at the Rapture (Rom. 8:18), but the manifestation of the sons of God will be at the Appearing of Christ (Rom. 8:19).
Philippians 3:20-21 brings this out beautifully: “Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.” Here the Lord Jesus is spoken of, not as the Saviour of our souls, but the Saviour of our bodies. He is coming to save or redeem our bodies! This verse should be translated, “ ... who shall transform our body of humiliation.” “Vile” (KJV) is an unhappy word here because our bodies are a creation of God, and therefore, are not vile. They are affected by sin but are not sinful. If they were sinful and vile, God would never beseech us to present our bodies (in their present unglorified state) to Him as a living sacrifice (Rom. 12:1).
The saints who have passed away, who are with the Lord now, are waiting, as we are waiting, for the redemption of their bodies. This, I say, will happen when the Lord comes. They will experience the putting on of “incorruption,” when their bodies are raised and reunited with their souls and spirits in that glorified state. At the same time, those of us who are alive when the Lord comes will experience the putting on of “immortality.” Thus, our redemption will be complete. It will all happen in “the twinkling of an eye” (1 Cor. 15:51-54).
4) The Redemption of Our Inheritance
Let’s turn back to Ephesians 1:13-14 which we read already: “In Whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which [who] is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.” We have touched on this passage to speak of the purchase of the inheritance, but now let’s look at it in connection with the redemption of the inheritance.
As I’ve said, sin, Satan, and the world have affected all that Christ has made by His power and wisdom. Every created thing has been purchased and is awaiting redemption. The creation, and all in it, is suffering under “the bondage of corruption” (Rom. 8:20-22), but there is a time coming when it will be set free from every adverse thing and power to be used as a stage for the display of the glory of Christ.
Not only do persons need to be set free, but so do things in the creation; they have all been affected by sin. There is still much in the creation that we can enjoy, even in its fallen condition, but when Christ appears, He will set it free by an act of God's power in redemption. Satan also, controls much of this world’s goods. He said to the Lord: “All this power will I give Thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it” (Luke 4:6). Thus, these material things need to be set free from his grasp. We might ask, “How are material things governed or controlled by Satan and the world?” Much of the lower creation has been commercialized and ordered by worldly principles, and thus spoiled. The creation must be set free from this world system, and as mentioned, it will be done through judgment when the Lord comes at His appearing.
God’s great purpose is to glorify His Son; and He has chosen this creation as the stage to do it. This will be done in two spheres—in heaven and on earth (Eph. 1:10). In the millennial day, God will display the glory of His Son through the Church to a wondering world—in this very scene where He was rejected and cast out (2 Thess. 1:10; Rev. 21:9-22:5). This groaning creation waits (unconsciously) to be set free from sin, Satan, and the world, so that it can be used for that glorious purpose. Today, Satan and worldly unbelievers are using the earth for their self-serving purposes; but then it will be set free to be used for the Lord’s glory.
There is this difference between the redemption of our bodies and the redemption of all things; our bodies will be redeemed at the Rapture, whereas the redemption of all things awaits Christ’s Appearing, some 7 years later (after the Tribulation period).
Summary
The redemption of our souls—occurs when we receive Christ as our Saviour.
The redemption of our time—should go on throughout our lives.
The redemption of our bodies—occurs at the Rapture.
The redemption of our inheritance—occurs at the Appearing of Christ.
The Difference Between Purchase (Bought) And Redemption
While purchase is universal, redemption, when in application to persons, is special. It applies to a special class—those who by faith receive Christ as their Saviour.
An illustration or two might help us to understand the difference between these two things. Suppose you see a caged dog captive to a cruel master. You often go by that pitiful sight and see a cruel man beating and mistreating his dog. Out of compassion for that dog you think to yourself, “I wonder if I could buy that dog, so that it would be delivered from that cruel master?” So, one day you drive your car to that man’s place and ask him if he would sell his dog. The man is agreeable to it, and states his price, and you pay him the amount. You buy the dog and the cage as well. So, you put the dog in his cage in your vehicle and drive off. Now what has happened to the dog? He has been purchased; he has a new master. There has been a change of ownership, but there has not been a change of condition—he is still captive in that cage. But when you get home and open the cage, and the dog gets out And runs around, then there is a change of condition—he’s set free! This is the thought in redemption; it implies being liberated.
Another illustration of the slave market would teach the same truth. Suppose you lived way back then, and saw a slave bound and for sale on the market. You had pity on that person and bought him, and he is delivered to you with his chain. He has a new master, but not a new condition—he is still a slave! This would illustrate being bought. But suppose you had no intention of keeping him as a slave; so out of pity, you freed him from his bondage. This would illustrate redemption—being bought and set free.
To use an Old Testament type, we would point to the story of Israel being redeemed out of Egypt. As you know, they were under the cruel taskmasters of Pharaoh (Ex. 1:11). The Lord had compassion on them and promised to set them free (Ex. 3:7-8; 6:6). And when the Lord delivered them from Egypt, the people joyfully owned that He had “purchased” them, and also that He had “redeemed” them (Ex. 15:13, 16).
In Luke 24, when two disciples went down the road to Emmaus, the Lord went with them. And they said to Him: “We trusted that it had been He which should have redeemed Israel” (Luke 24:21). Here again the word redeemed has the thought of being set free from bondage. In this case, it was the nation of Israel being set free from the Roman yoke that was on them. See also Hosea 13:14; Micah 4:10; Psalm 25:22 for more examples.
As mentioned earlier, my concern is that we are in danger of slipping into using these terms without knowing their true meaning. I don’t know how many times I’ve heard Sunday School teachers and evangelists say that “redeemed” means to be “bought.” Scripture distinguishes these things, and we should too. Now I know that evangelists and Sunday School teachers have some liberty to generalize in their comments in their efforts to reach souls. A. C. Brown used to say, “Don’t clip the wings of the evangelist!” So, I don’t want to do that here, but just to point out that while you may have heard these terms used synonymously, it doesn’t mean that they are. An evangelist may have liberty in his meetings to cross over on some terms as he entreats souls, but we do not have that liberty in the Bible readings where we are enjoined to maintain sound doctrine (1 Tim. 4:6; Titus 1:9). If we don’t attend the Bible readings regularly where these things are taught, and only get our teaching from the Sunday School and gospel meetings, we are going to be sadly deficient in our understanding of the truth.
Another example of misusing these terms is in a hymn that we sing that says, “He has redeemed us from hell by His blood” (#21 AP – L. F. hymnbook). “Saved” would have been a better word to use instead of “redeemed,” because it means that we are preserved from getting into hell. All know that if a person gets into hell, he or she will never be bought back and set free from that awful place! I’m not trying to pick on the hymn writer, but I mention it for our learning and the necessity of distinguishing these terms. I realize that there is a certain amount of poetic license that hymn writers have, and we happily sing those hymns with what the authors surely had in mind—though they might occasionally stray from doctrinal accuracy. It just goes to prove that we shouldn’t take our doctrine from our hymnology. I am thankful that, for the most part, the hymns in the Little Flock hymnbook are Scripturally sound.
Various Scriptures That Give the Results of Purchase & Redemption
I would now like to look at some further Scriptures to do with purchase and redemption. These passages do not necessarily use the actual words “bought” or “redeemed,” but they do speak of the results or effects of such.
Let’s turn to John 17:2: “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him.” Here we see the effect of both purchase and redemption brought together in one verse. Christ has “power over all flesh”—the title and right over all men, because of His purchase. Then it goes on to say that He gives eternal life to those that God has given Him—that is, the elect among mankind. This is the effect of redemption. Those that He has redeemed are given eternal life and all the special blessings that are associated with the salvation of our souls.
Now in Hebrews 2:9-10: “ ... so that by the grace of God He should taste death for every thing. For it became Him, for Whom are all things, and by Whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.” As mentioned earlier, we see here that the work of Christ is so broad that it takes in not only all mankind, but also all things. He tasted death for “every thing.” It is the effect of His purchase. It doesn’t mean that everybody will be saved, but that Christ has paid the price so that He could have title and right to it all. It is universal. Then the passage goes on to speak of Christ calling “many sons unto glory” out of the mass of mankind. These are the redeemed. Notice, it is “many,” not all men. They are a special class—believers.
Another passage that has the truth of purchase and redemption is 2 Corinthians 5:14-15. “For the love of Christ constraineth us; because we thus judge, that if One died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.” Christ dying “for all” is His universal purchase; “they which live” are the redeemed among men who have been set free. It is a pity indeed that there are believers who want to use their lives to live “unto themselves,” even though they have been set free to live for Christ.
Let’s look at another Scripture. First Corinthians 7:22-23, “For the bondman that is called in the Lord is the Lord’s freedman; in like manner also the freeman being called is Christ’s bondman. Ye have been bought with a price; do not be bondmen of men” (J. N. Darby Trans.). The subject is completely different here, but the principle is applicable. He is speaking of persons being saved when they are slaves, and others being saved as freemen. He says that in whatever station in life wherein we have been called by the gospel, we are to abide therein. But if a slave could be free, he was to “use it rather” (vs. 21), because being free he could serve the Lord in a broader sphere.
In these verses, the apostle speaks of a “bondman” and a “freedman.” W. Kelly makes mention that these two things are the practical result of purchase and redemption being realized in the soul of the believer. The recognition of Christ’s work in redemption makes the believer “the Lord’s freedman,” but the recognition of Christ’s purchase (bought)—the cost He paid on the cross being brought home to the heart—makes the believer “Christ’s bondman.” When the believer realizes, in some measure, what Christ paid to purchase and set him free, the power of such love and grace causes him to willingly yield his life to Him as His “bondman.” That’s why the apostle adds, “Ye are bought with a price” (vs. 23). The power of Christ’s love constrains us to yield ourselves to Him as His bondmen. The great effect of such love is that we realize that we are no longer our own; and that our lives, henceforth must be used for His glory (1 Cor. 6:20).
This reminds me of a tract I once read, about a man who went to a slave market to buy slaves to set them free. He saw one particular woman that caught his attention, and he made his bid for her, and bought her. She was angry at the whole idea and would hardly look at the man. But when he explained to her that he had bought her, not to use her as a slave, but to set her free, she couldn’t believe her ears. She burst out in praise and thanksgiving to the man, and said, “Oh thank ya, thank ya! How can I repay ya? I’ll do whatever I can for ya because of what you’ve done for me! I’ll serve ya forever!” I don’t know if the man accepted her offer, but she was so taken by his act of kindness that she willingly offered her services to him—but it was on a totally different basis than her previous servitude. She was so grateful that she willingly put herself into his servitude! Similarly, Christians who, in some measure, realize what Christ paid for them, willingly yield themselves to Him. The power of His great purchase causes them to yield their lives to Him and His service. “Ye have been bought with a price: glorify now then God in your body” (1 Cor. 6:20).
It is interesting to note that those whom the Lord calls and uses in His service are those who have willingly yielded themselves to Him as His bondmen (Rom. 1:1; Col. 4:12; 2 Tim. 2:24; James 1:1; 2 Peter 1:1; Jude 1; Rev. 1:2). They are “freedmen;” but more than that, they are “bondmen.” This shows that these doctrinal issues have practical ramifications in the lives of the saints of God if understood properly. The great fact is that the power of His love makes us willing servants.