In the previous installations of the series “The Language of the Cross” we have explored different biblical descriptors, which have filled our view of the cross with more precision. This final chapter aims to continue to that end as we consider the cross as a work of redemption. Mark 10:45 clearly reminds us that the Son of man came “to give his life as a ransom for many.” Redemption demonstrates how Christ’s work served as a ransom by which He purchased sinful man out of captivity caused by sin and undoubtedly has a place in our vocabulary as we speak of the cross. This post will attempt to answer two questions: what is the Christian redeemed from and to whom was their ransom paid?

“What is the Christian redeemed from?”
Ransom/redemption presuppose captivity or bondage and the Bible teaches that Christ redeemed His people out of two types of bondage: bondage to the Law and bondage to sin.

The Law. I must state immediately that Christ did not redeem us from the law, but from the curse of the Law (Gal. 3:13). It would be absurd to claim that we are redeemed from the obligation to love God and others, rather the Scriptures teach we were redeemed bondage to the law. This is expressed in several dimensions.

First of all, we are redeemed from the curse of the law, namely the consequences that breaking the law brings with it (Gal. 3:10). Those who break God’s law inherit the curse of God’s wrath. Christ delivered us from this curse by becoming a curse on our behalf. Secondly, we are redeemed from the ceremonial law. Ever wondered why we don’t slaughter animals in church? According to Galatians 4:4-5, Christ was born under the law to redeem those who were under the law. By being born under the Mosaic law, Christ satisfied all of the law’s conditions. Finally we are free from the law of works (Rom. 5:19). John Murray puts it rightly, “Christ has redeemed us from the necessity of keeping the law as the condition of our justification and acceptance with God.”

Sin. Christ has redeemed us from both the guilt and power of sin. In speaking of redemption from the guilt of sin, let us consider that Christ specifically saw His work as a substitutionary ransom for sin (Matt. 20:18; Mark 10:45). Let us also consider Romans 8:33, who will bring a charge against us? Not even Christ himself will, for He is interceding for us. Dear Christian, rest assured that you are free from the guilt of sin.

However Christ also redeemed us from the power of sin. Much could be said here but let it be sufficient to draw your attention to the teaching of new birth (Jn 3:3-21). Those who are in Christ are new creatures (2 Cor. 5:17). Additionally consider how the Scriptures teach that Christ did not only die for us, but that we died in Him, and if we died in him then we have surely risen with him (Rom. 6:1-10; 2 Cor. 5:14-15). This truth, that Christ redeemed us from the power of sin is the basis for the process of sanctification. Take heart poor Christian, wearied by sin for “sin shall not be master over you” (Rom. 6:14).

“To whom was the Christian’s ransom paid?”
The observant reader might now ask, “If redemption references paying a ransom or purchasing, then who was paid?” The short and simple answer to this question is that the Christian’s ransom was paid to God. But here is what is even more amazing, it was paid TO God, BY God. Romans 3:26 describes God the Son as both the just (God the Father as righteous judge) and the justifier (God the Son as the ransom for many) for all who believe. Do not think dear Christian that redemption is merely deliverance, for then Christ would not have had to die. Rather Christ ransomed you, He purchased you, He redeemed you. You owed the Triune God a debt that only eternal wrath could satisfy and God the Son purchased you from God.

Conclusion
Though we may not know the mystery of the Cross fully, what we are able to know part… is real. The events of the cross of Christ are the center of history and the most romantic display of love the world has ever known. Even in flawed human love, we say that love is indescribable, how much more indescribable is the cross of love? You will forever fall short of comprehending the love displayed on the Cross of Christ so it would be foolish to think that four new words are sufficient to “speak” of the cross. Yet God has revealed the work of the cross as a work of sacrifice, propitiation, reconciliation, and redemption. May we never cease to speak the language of the Cross.

“Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments and unfathomable His ways.” (Romans 11:33)

It would be unnecessary to consider the notion of the cross as reconciliation if we did not presume a disrupted relationship, for what healthy relationship needs reconciliation?

However, as previous posts have already mentioned, creatures have suffered a massive disruption in relations with their Creator because of sin (Is. 59:2). So reconciliation can be summarized as follows: reconciliation assumes hostility between God and mankind but brings about peace. Perhaps it is helpful to think of this in three phases.

1. Right Relationship
Upon the creation of the world Genesis describes a perfect world in which man dwelt with God and enjoyed right fellowship with Him. God and man dwelt in the garden and man was given dominion over God’s creation. The Scriptures even tell of God walking in the garden with man. The world was not yet affected by the horrors of sin. Man was in right relationship with God and so no reconciliation necessary.

2. Enemies of God
This utopia was abruptly shattered as sin entered into the world bringing with it nakedness, death, and separation. Worst of all man was separated from God and cast from the garden. Later Romans describes mankind’s new relationship with God as one of enemies (Rom. 5:10). Isaiah 59:2 describes that man’s sin effectually hid His face from sinful man and even disrupts communication between God and man.

3. Relationship – Restored
However, the work of the cross was a work of reconciliation: the act of removing bondage, captivity, and war from our relationship with God. God’s grounds for relating to us as enemies have been removed and all grievances have been satisfied.

The essence of the cross as reconciliation is one of a right relationship which went horribly wrong, however through the work on the cross, sin is paid for and God himself completed the work of restoring fellowship between God and man. Let a rich understanding of reconciliation and all its synonyms saturate your vocabulary as you speak of and mediated on the work of Christ on the cross.

If you have read the OT you have undoubtedly come across the gruesome descriptions of the ceremonial sacrifices commanded under the Ceremonial law (Leviticus 4, 16). The gist of these sacrifices is that God, who rightly has wrath towards sin, instituted the sacrificial system as a temporary determent of the payment of sin until later (Rom. 3:25).

Established in the law was the bloody standard that, “without shedding of blood there is no forgiveness” (Lev. 17:11, Heb. 9:22). So the idea was this, when an Israelite sinned, he took a spotless lamb to a Priest who could mediate/intercede between the man and God. This priest would then sacrifice the animal by spilling its blood on behalf of the sinful man and this act would appease the wrath of God. But what does this have to do with the cross?

Hebrews (Heb. 9:8-14) explains that the problem is these sacrifices cannot fully pay for sin. This is true for two reasons. First of all, the blood of bulls and goats cannot fully pay for sin, but that they served as a symbol for the need of forgiveness of sins. Secondly, since they were incomplete and could only atone for individual sins, sacrifices must be made continually, day and night without end. Their imperfect was compounded by the fact that the sacrifices were made by a sinful, mortal priest who had to continually offer sacrifices for himself (Heb. 5:1-3).

Only in light of this can we understand why Christ’s death was a sacrifice. Without the shedding of blood there is no forgiveness, and the Old Law was imperfect in that it “made nothing perfect” (Heb. 7:19), therefore “Christ appeared as a High Priest” (Heb. 9:11-15) and became both the Perfect Priest (who needed no sacrifice) and the Perfect Lamb (who could cleanse once for all the sins of the people of God).

Therefore, Hebrews tells us that in the same way an imperfect priest would spill the blood of a perfect animal, Christ, the Priest-Lamb spilt his own blood once for all to put away sin by the sacrifice of himself (Heb. 9:26).