�� REDEMPTION

Let us discuss the Redeemer and a redemption from sin and the redemption of the nation of Israel. Generally speaking redemption is thought to be the power of Jesus Christ to deliver or to release His elect from the bondage of sin. And the elect is generally referred to as the Church.

However, most serious Bible students know this is not what the Scriptures teach about His Holy Ones. Since redemption is generally thought of as the release from sin. A person must first have sinned and have knowledge of having sinned before he can redeemed or released from that sin.

So then the question becomes: What is sin? Sin is defined in one place in the Bible and that is in:

"Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." (1 John 3:4)

Sin then is defined very clearly as the transgression of the Law. But now we have another problem what is Law? There is only one Law the Bible commands that we obey and that is the Law of God.

Here we have to go back in time, back to the time of Moses at Mount Sinai, for it is there that God descended upon the mount and married Israel. It was at that time that God gave Israel His Laws, Statutes and Commandments. This law was ONLY given to Israel; so Israel was the only nation of people in the entire world specifically directed to obey the Laws of Almighty God.

It was, also at Mount Sinai, that the people of Israel entered into a covenant relationship with God, promising that all the Lord God has said: We will do! This oath was repeated three times.

Since the nation of Israel was the only nation that was given this Law that and who took an oath to obey that law they were the only people who could sin by transgressing the Laws of God. Of course other people could sin and transgress but they would have no knowledge of it.

Because Israel broke that covenant by sinning God gave them a bill of divorcement, and raised up the Assyria against them. Assyria then captured them and took them back to the lands of Assyria. Thus Israel became strangers and sojourners of the dispersion to whom Peter was to later address his epistles.

"Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." (1 Peter 1:1)

Therefore, Israel became the only nation that could possibly be referred to as the dispersed who were to migrate to the appointed place as spoken of in 2 Samuel 7:10 and 1 Chronicles 17:9.

"Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime. Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning." (2 Samuel 7:10; 1 Chronicles 17:9)

A people, who today, are recognized to be the Anglo-Saxon, Germanic, Scandinavian, Celtic and kindred people of the earth.

It is generally agreed that Christ is the Redeemer of Israel and we find in Isaiah:

"Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God." (Isaiah 44:6)

Who's redeemer is Isaiah talking about here? His redeemer of course, the redeemer of the nation of Israel and no other. The Lord; Israel's God then is Israel's redeemer and there is no mention of any so-called Gentiles; no mention of any other people; and no mention of any church.

Likewise, we also find in Isaiah:

"Thus saith the Lord, the Redeemer of Israel, and his Holy One, to him whom man despiseth, to him whom the nation abhoreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the Lord that is faithful, and the Holy One of Israel, and he shall choose thee." (Isaiah 49:7)

It does NOT say anything about the church does it? So once again we see that the Lord God is the redeemer of Israel and again there is no mention of any other people, nations or the church. In a later chapter we find Isaiah talking about the Messiah's coming and His people. He stated:

"And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken." (Isaiah 62:12)

The "they" used at the beginning of this verse refers to other nations and peoples other than Israel. And that those other people will recognized Israel as the "holy people," "the redeemed of the Lord." Whether you like it or not, whether I like it or not, this means only one thing the redeemed of the Lord is the people called Israel and it is not a church nor is it another people, or nation.

According to Strongs Concordance: Redeemer

Hebrew 1350: ga'al, gaw-al'; a prim. root to redeem (according to the Oriental law of�� kinship, i.e., \to be the next of kin (and as such to buy back a relative's�� property, marry his widow, etc.):-X in any wise, X a\t all, avenger, deliver,�� (do, perform the part of near, next) kinsfolk (-man), purchase, ransom, redeem�� (-er), revenger.

�� 6302: paduwy, paw-doo'ee; pass. part. of 6299; ransomed (and so occurring under�� 6299); as abstr. (in plur. masc.) a ransom:-(that are) to be (that were)�� redeemed.

�� 6299: padah, paw-daw'; a prim. root; to sever, i.e. ransom; gener. to release,�� preserve:-x at all, deliver, x by any means, ransom, (that are to be, let be)�� redeem (-ed), rescue, x surely.

�� 6306: pidyowm, pid-yome'; or pidyom, pid-yome'; also pidyown, pid-yone'; or�� pidyon, pid-yone'; from 6299; a ransom:-ransom, that were redeemed,�� redemption.

�� 6561: Paraq, paw-rak'; a prim. root; to break off or eraunch; fig. to deliver:-break�� (off), deliver, redeem, rend (in pieces), tear in pieces.

Greek 1805: exagorazo, ex-ag-or-ad'-so; from 1537 and 59; to buy up, i.e. ransom; fig.�� to rescue from loss (improve opportunity):-redeem.

�� 1537: ek, ek; or ex, ex; a prim. prep. denoting origin (the point whence motion or�� action proceeds), from, out (of place, time or cause; lit. or fig.; direct or�� remote):-after, among, x are, at, betwixt (-yond), by (the means of),�� exceedingly, (+ abundantly above) for (-th), from (among, forth, up), +�� grudgingly, + heartily, x heavenly, x hereby, + very highly, in, ...ly,�� (because, by reason) of, off (from), on, out among (from, of), over, since, x�� thenceforth, through, x unto, x vehemently, with (-out). Often used in�� composition, with the same general import; often of completion.

�� 59: agorazo, ag-or-ad'-zo; from 58; prop. to go to market, i.e. (by impl.) to�� purchase; spec. to redeem:-buy, redeem.

�� 58: agora, ag-or-ah'; from agetro (to gather; prob. akin to 1453); prop. the town-�� square (as a place of public resort); by impl. a market or thoroughfare:-market�� (-place), street.

�� 1453: egetro, eg-i'-ro; prob. akin to the base of 58 (through the idea of collecting�� one's faculties); to waken (trans or intrans.), i.e. rouse (lit. from sleep, from�� sitting or lying, from disease, from death; or fig. from obscurity, inactivity,�� ruins, non-existence):-awake, lift (up), raise (again, up), rear up, (a-) rise�� (again, up), stand, take up.

�� 3059: loidoria, loy-dor,eh'-o; from 3060; slander or vituperation:-railing, reproach�� [-fully].

�� 3060: loidoros, loy'-dor-os; from loidos (mischief), abusive, i.e. a blackguard:-�� railer, reviler.

�� 3084: lutroo, loo-tro'o; from 3083; to ransom (lit. or fig.):-redeem.

�� 3083: lutron, loo'-tro'-o; from 3089; something to loosen with, i.e. a redemption�� price (fig. atonement):-ransom.

�� 3089: luo, loo'-o; a prim. verb; to "loosen" (lit. or fig.):-break (up), destroy�� dissolve, (un-) loose, melt, put off.

�� 3085: lutrosis, loo'-tro-sis; from 3084; a ransoming (fig.):-+redeemed, redemption.

Redeemed

Hebrew 1350: ga'al, gaw-al'; a prim. root to redeem (according to the Oriental law of�� kinship, i.e., to be the next of kin (and as such to buy back a relative's�� property, marry his widow, etc.):-X in any wise, X a\t all, avenger, deliver,�� (do, perform the part of near, next) kinsfolk (-man), purchase, ransom, redeem�� (-er), revenger.

�� 1353: gheh-ool-law'; fem. pass. part of 1350; redemption (including the right and�� the object); by impl. relationship:-kindred, redeem, redemption, right.

�� 6302: paduwy, paw-doo'ee; pass. part. of 6299; ransomed (and so occurring under�� 6299); as abstr. (in plur. masc.) a ransom:-(that are) to be (that were)�� redeemed.

�� 6306: pidyowm, pid-yome'; or pidyom, pid-yome'; also pidyown, pid-yone'; or�� pidyon, pid-yone'; from 6299; a ransom:-ransom, that were redeemed,�� redemption.

�� 6561: Paraq, paw-rak'; a prim. root; to break off or eraunch; fig. to deliver:-break�� (off), deliver, redeem, rend (in pieces), tear in pieces.

�� 7069: qanah, kaw-naw'; a prim. root; to erect, i.e. create; by extens. to procure,�� espec. by purchase (cause, self); by impl. to own:-attain, bay (-er), teach to�� keep cattle, get, provoke to jealousy, possess (-or), purchase, recover, redeem,�� x surely, x verily.

Greek 59: agorazo, ag-or-ad'-zo; from 58; prop. to go to market, i.e. (by impl.) to�� purchase; spec. to redeem:-buy, redeem.

�� 1805: exagorazo, ex-ag-or-ad'-so; from 1537 and 59; to buy up, i.e. ransom; fig.�� to rescue from loss (improve opportunity):-redeem.

�� 3084: lutroo, loo-tro'o; from 3083; to ransom (lit. or fig.):-redeem.

�� 3085: lutrosis, loo'-tro-sis; from 3084; a ransoming (fig.):-+redeemed, redemption.

Redemption

Hebrew 1353: gheh-ool-law'; fem. pass. part of 1350; redemption (including the right�� and the object); by impl. relationship:-kindred, redeem, redemption, right.

�� 6304: p^eduwth, ped-ooth'; or p^eduth, ped-ooth'; from 6929; distinction; also�� deliverance:-division, redeem, redemption.

�� 6306: pidyowm, pid-yome'; or pidyom, pid-yome'; also pidyown, pid-yone'; or�� pidyon, pid-yone'; from 6299; a ransom:-ransom, that were redeemed,�� redemption.

Greek 629: apolutrosis, ap-ol-oo'-tro-sis; from: a comp. of 575 and 3083; (the act)�� ransom, in full, i.e. (fig.) Chr. salvation:-deliverance, redemption.

�� 575: apo, apo'; a prim. particle; "off," i.e. away (from something near), in various�� senses (of plae, time, or relation; lit. or fig.):-(x here-) after, ago, at, because�� of, before, by (the space of), for (-th), from, in, (out) of, off, (up-) on (-ce),�� since, with. In composition (as a prefix) it usually denotes separation, departure,�� cessation, completion, reversal, etc.�� 3083: lutron, loo'-tro'-o; from 3089; something to loosen with, i.e. a redemption�� price (fig. atonement):-ransom.

�� 3084: lutroo, loo-tro'o; from 3083; to ransom (lit. or fig.):-redeem.

�� 3085: lutrosis, loo'-tro-sis; from 3084; a ransoming (fig.):-+redeemed, redemption.

I presented all these to show that to Redeem and to be Redeemed is to buy back one that is the next of kin. And who could be closer than a wife, who has been put away and therefore is to be redeemed. To redeem and buy back are very meaningful words. So it is clear that to redeem something that at one time that person or object had to owned by the one doing the redeeming, and that item or person had to fall into the hands of another in order for it to be redeemed.

It is like a pawn ticket on an item. One goes down to the pawn shop and "sells" an item to the pawnbroker and receives a ticket on the item. The item no longer belongs to the person who had formerly owned it, it now belongs to the pawnbroker until such time as the original owner brings back the pawn ticket and the proper funds to "redeem" the item.

So we can apply this to the nation of Israel, we know that only the nation of Israel was married to God; only the nation of Israel was given a bill of divorcement from God; and only Israel was dispersed throughout the nations of the world. Therefore, only Israel was once possessed by God and put away and so the Israel people are the only ones capable of being redeemed or bought back.

In the New Testament things have not changed at all. As we have shown to be redeemed is to buy back and is used in the sense of having already been completed or the redemption has been made. In this regard we read:

"Neither by the blood of goats and calves, but by his own blood he (Christ) entered in once into the holy place, having obtained eternal redemption for us." (Hebrews 12:9)

"Us" being Hebrews, Israelites; Strongs Concordance #629: Salvation or redemption. Also in this regard we read further:

"And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." (Hebrews 9:15)

Therefore, there can be no mistaking the application of redemption in the above two cases as both are found in Pauls epistles to who?: To the Hebrews! And no one, NO ONE but an Israelites who was trained in the knowledge of the Old Testament would even begin to understand the continued references to the writings of the prophets.

Think about it! The apostle is addressing his epistles to the Hebrews: To Israelites the literal descendants of Abraham, Isaac and Jacob. It is plain according to Hebrews 9:12 that Christ by His own Blood OBTAINED ETERNAL REDEMPTION FOR US! For us! The "for us" is used here for Israel, therefore, the term redemption refers ONLY to the people who received the Law of God at Mount Sinai and who had sinned. They and only they could be bought back into the Kingdom of God. And through the death and resurrection of Jesus Christ they were bought back!

But at this time before we are accused of being a racist, we must say that Christ came not only to redeem His Israel people, but He also came to provide salvation to all mankind in the world. But those are different subjects and we will deal with them at some future date.

Many preachers tell us that Christ came to redeem the entire world. Don't they? But that is not what the Word of God says, as we have seen. Because He came to redeem His Israel people. A people, we once again state to you, are identified todays as the Anglo-Saxon, Germanic, Scandinavian, Celtic and kindred people of the earth.

In Psalms 111 we are told:

"He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name." (Psalms 111:9)

This is Strongs #6304 and means to redeem or redemption. Here we are told that God sent redemption to His people. We don't know how you wish to read this, but we can only conclude that His people are Israel. This is further reinforced by "he hath commanded his covenant." Did you notice that: "He has commanded His covenant."

Because the word covenant means:

Hebrew 1285: b^eriyth, ber-eeth'; from 1262 (in the sense of cutting [like 1254]); a�� compact (because made by passing between pieces of flesh):-confederacy, [con-]�� feder[-ate], covenant, league.

Greek 1242: diatheke, dee-ath-ay'-kay; from 1303; prop. a disposition, i.e.. (spec.) a�� contract (espec. a devisory will):-covenant, testament.

Thus covenant refers to God's arrangement with His people Israel. God NEVER made a covenant with any other people on this earth. NEVER! Only with Israel, as a nation. Of course He made one with Abraham, Isaac, Jacob and David.

This redemption was not only a physical redemption out of Egypt, which happened several times after that when they had sold themselves into the hands of their enemies, as recorded in the Book of Judges. Where God redeemed them time and again.

And these redemptions were a shadow; a prelude to the great redemption which would come to pass with the sacrifice of Jesus Christ in Jerusalem. A redemption which many, many Israelites waited for. No Africans, no Egyptians, no Aborigines, no Chinese; no other people on the earth waited for a redemption.

In Psalms 130 we read the following:

"Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities." (Psalm 130:7-8)

What do we read here? God will REDEEM ISRAEL. This is very clear to anyone who will be honest. However, it could have been translated just a little more clear by if it had said He would make a ransom for Israel. But it still means the same thing. For by that ransom He would take away all of Israels' iniquities or sins.

The nature of this redemption is from all sin from which Christ became the author of redemption. For as it was written He shall save His Israel people. Read that again - HE (Christ) SHALL SAVE HIS ISRAEL PEOPLE! For example in chapter one of Matthew we have the story of an angel of the Lord appeared unto Joseph after he had learned of Mary's being with child and he was very concerned with the situation. He wasn't too sure of exactly what to do. Therefore, in Matthew chapter one the angel told Joseph:

"And she (Mary) shall bring forth a son, and thou shalt call his name JESUS: for HE SHALL SAVE HIS PEOPLE FROM THEIR SINS." (Matthew 1:21)

Does this say? He shall save the world from its sins? He shall save some other people from their sins? He shall save the gentiles from their sins. No sir, it says "HE SHALL SAVE HIS (Israel) PEOPLE FROM THEIR SINS."

So we can see clearly that Mary was to have a son, the Christ child, whose mission was to save His people from their sins. And His people can be only one people and those people are the people of Israel, the people who had covenant with God at Mount Sinai.

He did not come to save the church; the cries of the Judeo-Christian preachers to the contrary notwithstanding. The church did not need saving; for how can something that did not even exist need saving? The church did not exist until AFTER the death and resurrection of the Lord Jesus Christ.

The church is something entirely different and something entirely new from the people who married God and came into a covenant relationship with Him at Mount Sinai. The good news pertaining to the church was later revealed to Paul. But at the time of the birth of Christ the church was something still hidden.

But redemption was not new. For generation after generation God's Israel people had been looking for their Savior and at long last it was revealed that their Savior, Christ, had been born to Mary. And we know that the Christ child was born in a manger.

We find Paul in Titus chapter two referring to this redemption process as he said of 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." (Titus 2:14)

Which is simply a repeat of what God had already said about His Israel people:

"For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth." (Deuteronomy 14:2)

There are two things you need to notice here: (1) Redeem us (Israel) from all iniquity, and (2) Purify unto Himself a peculiar people. Because you must understand that Christ gave His life as a ransom to buy back His Israel people.

Again and again we must amplify that Israel were the only people given the law at Mount Sinai and only Israel could sin. This means that the Israel people were the only people on the entire earth that could fall away from the law, and therefore, only the Israel people could be redeemed from the debt imposed by that law. It did not pertain to anyone else.

Now this redeeming, this ransoming, this reclaiming of Israel was a redeeming of a people who had been selected as a peculiar people long, long ago. That is what it said in Titus 2:14.

In fact in Deuteronomy we are told of Israel's selection:

"For thou (Israel) art an holy people unto the Lord thy God: the Lord thy God hath chosen thee (Israel) to be a special people unto himself, above all people that are upon the face of the earth." (Deuteronomy 7:6)

What kind of people are we talking about here? God has chosen Israel to be a peculiar people unto Himself. So it should not surprise us when we read Titus 2:14 and find Paul referring to God's chosen people, His Israel people as a peculiar people.

In the great Israel chapters, Romans chapters 9 through 11 everyone understand that this is referring to Israel no matter what denomination they belong to. Or at least we know of none who deny this. Here we find written in chapter 11

"And so ALL ISRAEL SHALL BE SAVED: AS IT IS WRITTEN, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Romans 11:26)

What we are interested in here is the "Deliverer." This word "Deliverer" should have been translated as "Redeemer." Or as Savior.

Deliverer

Greek 4506: rhumomal, rhoo'-om-ahee; mid. of an obsol. verb, akin to 4482 (through�� the idea of a current; comp. 4511); to rush or draw (for oneself), i.e. rescue:-�� deliver (-er).

To understand this even more clearly go back to Isaiah 59:20 where we are told:

"And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord." (Isaiah 59:20)

See there shall come out of Zion a deliverer or Savior. That's what it says here in Romans. A deliverer will come to Zion and unto them that turn from transgression in Jacob saith the Lord. "And turn from transgression from Jacob." Wow! And turn from transgression in Israel, saith the Lord.

Even Adam Clark understands this. Adam Clark commenting on the deliverer spoken of in Romans 11:26. Where he says: "This signifies their (this means Israel) being gathered out of the nations of the world, separated to God and possessed of the high privilege of being His peculiar people."

He then goes on to say: "That we know this is applicable to Israel because this alone was the sum of their state." Now why would he say such a thing? Because Israel was the one who had entered into this covenant with God way back at Mount Sinai, that's why he says it. "Yes, the redeemer of Israel was the Lord thy God and the coming of the deliverer or redeemer was long told of by the Old Testament prophets."

So you see, nothing changed, absolutely nothing changed, when we get to the New Testament or the New Covenant. In addition in the gospels redemption was something which still pertained to the nation of Israel. Redemption was no new concept in the New Testament. As proof of this lets turn to the gospel of Luke where he (Luke) was speaking of Zacharias who was filled with the Holy Spirit. So this is coming directly from the Holy Spirit and not from Zacharias:

"Blessed be the Lord God of Israel; for he (the Lord God of Israel) hath visited and redeemed his (Israel) people, And hath (the Lord God of Israel hath) raised up an horn of salvation for us (Israel) in the house of his (the Lord God of Israel) servant David." (Luke 1:68-69).

Who plain can anything be. It says "Blessed be the Lord God of Israel" no church here. We are talking about the God of Israel. The God who was to come in the form of Jesus Christ to visit and redeem His Israel people.

Verse 68 plainly states to redeem His people. It does not say to redeem the Gentiles; it doesn't say to redeem the Chinese; it doesn't say to redeem the world; it doesn't say to redeem the Japanese; it doesn't say to redeem the Jews - No it says to redeem His Israel people. And when we get to verse 69 it states very clearly that the horn of salvation was raised up for us (God's Israel people). When the Holy Spirit is speaking through Zacharias, he is not referring to the church or to any other people on the earth: He is referring to Israel.

So once again we would suggest to you, that Jesus Christ DID NOT COME TO REDEEM THE CHURCH, for it did not yet exist. And again He did not come to redeem the whole world. What He came for, when it comes to redemption, is He came to redeem His Israel people. Get that in your mind. JESUS CHRIST CAME TO REDEEM HIS ISRAEL PEOPLE AND NOT ANY OTHER PEOPLE ON THE FACE OF THE EARTH AT ANY TIME IN THE PAST, PRESENT OR FUTURE! And it does not matter what your Judeo-Christian preacher tells you; for what matters is what does the Scriptures say?

Let us continue on in Luke:

"As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us." (Luke 1:70-71)

With the words "we should be saved" Zachariah is again referring to Israel. No one else is expecting to be saved. Not a church which is not yet in existence, nor any other people.

"To perform the mercy promised to our fathers, and to remember his holy covenant." (Luke 1:72)

To our fathers? The promise to our fathers? Who is he talking about? He is talking about the descendants of Abraham, Isaac and Jacob; he's talking about Israel, he is not talking about anyone else. And also to remember His holy covenant. The holy covenant with whom? The holy covenant was only made with Abraham, Isaac and Jacob/Israel. That is who is being spoken of here.

"The oath which he (God) sware to our father Abraham, That he (God)would grant unto us (Israel), that we (Israel) being delivered out of the hand of our enemies might serve him (the Lord God Almighty) without fear." (Luke 1:73-74)

What does this say? That He would grant unto us (Israel), not to the church, which we must state again and again, that the church did not exist at this time; and not to any other nation or people in the world.

"And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his (Israel) people by the remission of their (Israels') sins. (Luke 1:76-77)

Who is the Holy Spirit, through Zachariah talking about again? To give knowledge of salvation to the world? No sir. To give knowledge of salvation to the Gentiles? No sir. To give knowledge of salvation to the church? No sir. He was to given knowledge of salvation to His people, and His people were the Israel people. They were not the church and they were not the other nations or peoples of the world. Unless they happened to be other Israel nations, of the scattered tribes of Israel.

So once again we say to you, that redemption was exclusively to the Israel people. As Israel was the only people on earth who knew the law and therefore were the only people who could sin and have a need to be redeemed.

Once again, let us make it abundantly clear that the above does not exclude the saving grace of the Lord Jesus Christ from any other people or nation on earth through His sacrifice, because the Scriptures clearly state:

"Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" (Genesis 18:18; 22:18; 26:4; 27:29; Psalm 72:17; Malachi 3:12; Galatians 3:8)

The point we are trying to make here is that "redemption" is for the Israel people. And certainly since no other people knew what sin was there was, clearly, no need for them to be redeemed. Can you understand that. No other people knew what sin was, therefore, there was no need for their redemption.

Moving forward to a time after the death and resurrection of Jesus Christ, we find Him approaching two men, who recognized Him not. And Christ asked them what they were talking about, and why they were so sad? What's wrong with you guys? They responded by speaking about Christ, not to Him, but about Him, they did not recognize Him so they were speaking about Him not to Him:

"But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done." (Luke 24:21)

Did they say: We trusted that He should have redeemed the world? No. We trusted that He should have redeemed the Gentiles? No. We trusted that He should have redeemed the Jews? No. We trusted that He should have redeemed the Chinese? No. We trusted that He should have redeemed the church? No. They said that He should have redeemed Israel. And so we can clearly see that these two, among many, were looking at Christ as the Messiah promised to Israel, the deliverer of Israel, the redeemer of Israel. And in that redemption they saw the consummation of Israel. Now remember this was AFTER the death and resurrection of Christ, and still they did not say that Christ was to redeem the church or the whole world. They were still looking at Him as the one who was to redeem Israel.

Let's go back to Hebrews again:

In reading this verse, one needs to ask him/herself who was under the first testament or covenant? Was it the church? No sir. Was it the Aborigines? No sir. Was it the Blacks in Africa? No sir. Was it the Chinese, or the Japanese? No sir. Was it all the non-Israelites nations of the world? No sir. Those under the first covenant or first testament were the Israel people and no other. And here we are plainly told that redemption was for those under the first covenant or testament.

This certainly excludes the church, and all the other peoples and nations of the world, except the Israel people and Israel nations.

Before we get to alien redemption let's look at just one more verse. Turn with us to 1 Peter:

"Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers." (1 Peter 1:18)

What we are interested in here is the very first line. "Forasmuch as ye know that ye were not redeemed with corruptible things" Ye were not redeemed. Did you notice this two letter word "ye" were not redeemed. Just who is this "ye" Peter is talking about? Well once again we have to go back to 1 Peter chapter 1:1 to see who Peter is talking to. And there we find once again where it states that Peter is talking to:

"Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia"

So once again, we can see that Peter is directing his epistle to the strangers, the dispersion, and we know that there was only one people in the Bible who were God's people and who were dispersed since 745 B.C. And that was the people of Israel. Peter said in verse 18 "Ye know that ye were not redeemed with corruptible things." Then moving down he continues by saying:

"But with the precious blood of Christ, as of a lamb without blemish and without spot." (1 Peter 1:19)

The whole point of this is to show that redemption is a concept that can only be applied to Israel. As only Israel was condemned under the law, and were the only people on the entire world that could be redeemed from the penalties of that law. And once again, we must state that modern Israel is found in the Anglo-Saxon, Germanic, Scandinavian, Celtic and kindred people and not in the Jews or any other people. And Christ came for their redemption.

Hopefully, we have shown you that the doctrine of redemption only pertains to the Israel people.

Watchman Willie Martin Archive