(Continued from p. 4 1 )

"In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace."

There are four Greek words in the New Testament referring to redemption, and these divide into pairs, one pair emphasizing the thought of a "price paid," and the other "loosing" from bondage Thus the imagery is born of commerce. And as the vilest of all vile forms of commerce is the "traffic in human flesh and blood," so the noblest is the redemption of the slave from slavery. As the one is degrading, so the other is ennobling and uplifting.

But the fettering of the body is as nothing to the enslaving of the soul. Physical degradation spells ignominy, but spiritual degradation spells infamy. The "redemption" of our text however, wipes both clean. It knows no barriers. It ultimately sets free the body from the "bondage of corruption" and emancipates the soul from the shackles of sin. "The wideness of God's mercy is like the wideness of the sea." Its healing waters are deep as the need of man; they flow out unto the uttermost of his necessities.

Our text lays the foundation of all the blessings shining out in the chapter, as well as of others displayed elsewhere upon the pages of God's glorious New Testament record. Moreover the trail of a word through Scripture is often like the wake of a ship through phosphorescent seas. It gleams. And if, like the knight of old, we "follow the gleam," marvelous revelations of truth flash out upon us. And this is true of the redemption series of verses. Stronghold and dungeon of the enemy open their gates before the triumphant summons of the "Captain of our Salvation;" the keys of citadels are surrendered and the weary prisoners leap forth. So it was when "He came and preached deliverance to the captives." Follow with us a little in this victorious progress.

Our citation is from Paul's letter to "Titus," a Greek, a Gentile, and vividly suggesting the Roman by his name; the recipient of grander news than ever electrified the "Eternal City" or rang in trumpet tones through its Forum:"OUR GREAT GOD AND SAVIOUR-who gave Himself for us, that He might redeem us from all iniquity and purify unto Himself a people for a possession."

"Great God and Saviour" was a title blasphemously given to the Roman Emperors by adulant fools, and it is apparently appropriated by Paul for the One only worthy, abating not one scintilla of its significance. What are the Imperators of Rome beside God? What are the conquests of Rome to the conquests of Redeeming Love? What are all the peoples of Rome to the people purified for Christ's possession? What all the opponents of Rome to the panoplied hosts of evil from which the redeemed have been delivered? What the duration of that "Eternal City" to that of the possessors of life everlasting? Let the ages make answer.

But iniquity brings many a curse in its train. Eminent among these is the curse of the law. So "Christ hath redeemed us from the curse of the law, being made a curse for us." Someone has likened man's life to a pathway between Mts. Ebal and Gerizim, between curse and blessing, now swerving to this side, now to that, into the sunshine of the one or into the darkness and doom of the other. The threat of the "mount that might be touched," however, that "burned with fire" lurid with the same curse of broken law, looms larger and gleams more fiercely athwart the paths of all the sons of men. "Cursed is everyone that continueth not in all things written in the book of the Law, to do them." Fearful is the curse of a father upon a child, and if the Father be God, what words may tell the horror! And grimly real have been the thunders of Sinai to many, and grimly real condemning conscience.

God, however, could not rest in that. An "Anointed One," a Messiah, the Christ, is consecrated to the work of redemption, to become the curse-bearer.

Yet God's work ceases not even here. He obliterates every memory of sin and curse, so that those that seek refuge in Him are "justified freely by His grace," cleared of every charge "through the redemption that is in Christ Jesus." And still more.

Old influences and connections are dissolved. Christ's precious blood redeems us from "our vain conversation, received by tradition from the fathers." What a tremendous change that was for Paul. How different his ways after the voice from heaven called him from "breathing out threatenings and slaughter" to the in-breathings of Divine inspiration and the pathways of life-bringing service. "He had often read how Jehovah redeemed Israel with a mighty hand and outstretched arm. He had followed their story of salvation from danger and distress -when Jehovah of Hosts raised up saviours. The Psalms had sung their impassioned music to his soul, now plaintive like the cry of a bird with a broken wing, now tender with compassion for the poor and the sad, now charged with a burden of a conscience-stricken heart. The awful, universal need of redemption must have pressed its mystery upon him as a problem without answer. He felt the world's sad heart beating, and caught the still, sad music of humanity sighing through the immortal strains and pilgrim lives of the poets and ancestors of his people." And when the light on the Damascus road had closed his eyes for a time to the things of sense, and the stirring, thrilling voice of the Heavenly Visitant had rung within his ears, and there flowed through all the channels of his being the soothing, healing, life-giving message of Jesus, the Messiah of the World, henceforth was it his to proclaim with quickening power to the uttermost ends of the earth:

" 'Twas great to speak a world from naught,
'Twas greater to redeem."

Henceforth his was

"The mighty ordination of the pierced hands."

The mists and vagaries of "vain tradition" had been dissipated in the clear shining of the Light of the World, the dawning of a morn without a cloud.

And the end of all such pathways, however shadowed with earthly trial and tribulation, is the glory of heaven. "The sound of many harpers harping," and the chanting of hosts of the redeemed "out of every people and kindred and tongue and nation," saying, "THOU art worthy." It is the "Beloved" of Ephesian story, the Lamb of God who taketh away the sin of the world, and we would close with New Testament allusions to Him as God's Beloved. They fall into rank and keep step with our theme of redemption, everywhere.
The first is the note of prophecy and bespeaks His character:a character utterly necessary for Redemptive Love. "Behold My Servant (pals, child) whom I have chosen; My Beloved in whom My soul hath found its delight. A bruised reed will He not break, and smoking flax will He not quench, until He send forth judgment unto victory."

And so for you and me it should be that,

"Earth has nothing sweet or fair,
Lovely forms or beauties rare,
But before my eyes they bring
Christ, of beauty, source and spring."

The Jordan baptism follows. Immersed beneath the waters of that historic river, He is consecrated to death for us, fulfilling in figure that righteousness that was consummated at Calvary, in deepest reality. Here again, of God is He proclaimed the Beloved Son, while the Spirit of God, as "the bird of love and mourning," seals His mission with its lovely testimony.

But "death" was not enough. Coming "kingdom glories" must speak through prophetic vision of Him "who was raised again for our justification." So on lovely Hermon He is transfigured before them, His vesture shines as the light, and from the "excellent glory" a voice "sweet as harp's melodious voice," "loud as many waters' noise," hails Him once again as God's "Well-Beloved."

Yea, indeed, "The Father loveth the Son and hath given all things into His hands." And the Redeemer is our Beloved also. F. C. Grant

(To be continued in next number, D.V.)