— Redemption

— Naomi husband’s property was redeemed back by the kinsman-redeemer (Boaz) through the Moabitess Ruth.

Ruth 1:20:: Do not call me Naomi [pleasant] call me Mara [bitter] for the Almighty has dealt very bitterly with me

This is not unlike the bitter waters that the children of Israel found in the wilderness of Shur for which they could not drink:
Ex. 15:22-23:: they went three days in the wilderness and found no water. Now when they came to Marah, they could not drink the waters of Marah, for they were bitter. Therefore the name of it was called Mara

Life can become bitter for want of water or even because of life’s circumstance. Naomi and Ruth came to Bethlehem at the beginning of the barley harvest, about the time of Passover. Now Ruth was told to harvest in the field of Boaz, a close relative. Ruth, with the help of Naomi her mother-in-law, found favor with Boaz but there was one closer to Naomi who could redeem the land of her dead husband Elimelech. Yet the closer relative took off his shoe signifying that Boaz could redeem the land.

We have a close relative, his name is Yeshua. He actually owns cattle on a thousand hills. Yet he takes off his shoe in response to redemption and passes the responsibility to another relative, one with money. And so Boaz was able to redeem the land for both Naomi and Ruth and also acquire Ruth as his wife. Back then women were given along with property. Boaz redeemed the land and also Ruth. This was pleasant so Naomi would no longer be remembered as Mara. So Ruth, a Moabitess became the mother of Obed who was the father of Jessee, the father of King David.

The spiritual lesson here is not quite obvious. Yeshua passes the batton to another. Why would he do that? I think the answer is that we are co-laborers with Christ. He told his disciples to harvest the fields (they are white for harvest in John 4:35). In the story of the woman at the well Yeshua tells his disciples to harvest what others have labored after. We are rich in Christ so he asks us to carry on his work.

— Redeeming the tithe and travel to Jerusalem

Redeeming means buying back what was sold or given away.

Lev. 27:30-31:: all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the LORD’s. It is holy to the LORD. If a man wants at all to redeem any of his tithes, he shall add one-fifth to it.

Basically the redemption was like a loan with a pretty hefty interest rate.

Numbers 18 spells out the tithe of the land as belonging to the Levites who had no inheritance in the land. A heave (lifting up) offering, a tithe of the tithe was then given to the priests (Num. 18:26). But the portion in Leveticus which was redeemed (bought back) was done at a surcharge of 20%. In other words, the tax on the produce of the land (or herds of the flock) could be lent back to the landowner with a surcharge.

Actually four tithes in the seven year sabaatical cycle does not stipulate any surcharge for the tithe:
Deut. 14:24-26: if the journey is too long for you, so that you are not able to carry the tithe, or if the place where the LORD your God chooses to put His name is too far from you, when the LORD your God has blessed you,
then you shall exchange it for money, take the money in your hand, and go to the place which the LORD your God chooses and you shall spend that money for whatever your heart desires

It was meant to allow for easy travel to Jerusalem where a great feast was held in honor of the farmers. Many say the second and third tithes were in addition to the first tithe given to the Levites. Again, I am not trying to teach on tithing laws in Israel, only about redemption herein. Caution needs to be exercised in any teaching of the law since grace has superceded ceremonial aspects of the law. But notice that in these two versions of the tithe it was not a burden to Israel but a benefit to those who farmed the land and had herds of domesticated animals.

Tithing is so much more than money. We give of ourselves and of our time and our love. In reality a tithe is far too little to respond back to the Master for his goodness. As laborers in the vineyard we have to remember who’s field we labor in and what are our wages (or in what sheep fold we labor). The fact that the master allows farmers to use part of this tithing system is because of his generousity and compassion. It is only because of the hardness of men’s hearts and greed do we see tithing fostered on the church without compassion and love. It is a great sin to manipulate without love. Remember, the Levites (and priests) were not land owners in ancient Israel but in general we are spiritual laborers who received wages from others (those who own land
).

— Cities of refuge.

Number 35:12-29 speaks of the six cities of refuge. We find out in Deut. 19 the cities of refuge are really for those who unintentially kill their neighbor so as to have protection from the avenger of blood (undoubtedly a close relative or friend). While the cities of refuge are not specifically a redemption they are places of refuge such that your life might be spared, in essence redeemed. This brings new light on the verse from Apostle John:

1 John 5:16:: If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that.

Cities of refuge are for 1) children of Israel, 2) the stranger, and 3) the sojourner(vs. 15) so God makes no distinction here to favor only the Jews. We all can come under God’s protection when we mess up.

There has to be something more powerful than cities of refuge for one who intentially murders a brother. Taken literally 1 John says to not even pray for one who murders with intent. Of course we should pray for their souls but that is why in many places pre-meditated murder carries the death sentence.

Hebrews 10 contains a stark warning for those who continue in willful sin:
Heb. 10:26-27:: For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries.

Trespasses (paraptóma) can be intentional or unintentional, and they involve intruding or infringing upon something or someone else. Transgression (parabasis), which is similar to trespassing, carries the idea of willfully and intentionally disobeying or violating a known standard or law. However, many bible translations never distinguish between the two in new testament translations.

In the sermon on the mount Yeshua address only the idea of trespasses:
Matt. 6:14-15:: if you forgive men their trespasses, your heavenly Father will also forgive you.
But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.

Trespasses can be intentional which brings out the concept of transgression.

Gal. 3:19:: What purpose then does the law serve? It was added because of transgressions (parabasis), till the Seed should come to whom the promise was made

Rom. 5:14:: death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression (parabasis) of Adam, who is a type of Him who was to come

This at least gives hope, even according to the old covenant, of atonement for intentional sins.

Adam committed willful transgression of God’s commands in the garden of Eden. In the book of Act, Ananias and Sapphira willingly, with intent and planning, lied to Peter in front of the Holy Spirit. Adam died spiritually but Ananias and Sapphira also died physically.

Heb. 2:1-3:: Therefore we must give the more earnest heed to the things we have heard, lest we drift away.
For if the word spoken through angels proved steadfast, and every transgression (parabasis) and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,

My point here is that Christ also redeemed us from intentional sins – after we fully repent.

Heb. 9:15;: He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions (parabasis) under the first covenant, that those who are called may receive the promise of the eternal inheritance.

We can also be redeemed from bondage (physical sickness, spiritual limitations, financial debt, our time). Christ himself has redeemed us from the curse of the law by becoming a curse himself upon the cross (Gal. 3:13).

We read in Romans 8:2 ‘the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death’. We get redeemed by the Spirit of life in Christ.

So whether unintentional or intentional Christ can redeem us so we no longer need to fear death by the avenger of blood. But if death is ordained for a capital crime, it might still result in physical death but our spirits can be saved by the blood of Christ.

— Recompense
It can mean repayment after loaning out money and not getting it back but in the biblical sense has little to do with money and more to do with living at peace or receiving punishment. The verb means to make amends to (someone) for loss or harm suffered; compensate. This can be justice, even divine justice.

Prov. 11:31:: If the righteous will be recompensed (šālam) on the earth, how much more the ungodly and the sinner.

This idea of recompense here is to be complete or sound. The pual stem means to be at peace. It is actually a participle so we might say to be living in peace. In arabic and hebrew it is a close word to that of shalom and salam meaning to have peace. We in ourselves cannot have enough peace since ‘we are as an unclean thing and our righteousness is as filthy rags’ (Isaiah 64:6).

Rom. 3:21-23:: now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; for all have sinned and fall short of the glory of God,

Does this mean that since we can never attain righteousness by works of the law we should never try? This is like the argument ‘may we continue in sin so that grace might abound’ (Rom. 6:1)

Do we then make void the law through faith? Certainly not! On the contrary, we establish the law (Rom. 3:31).

I just want you to see here that faith in Christ does not give us an excuse, a license to sin. It simply means we uphold the law, embrace it, and place our trust and faith in Christ. We still make it our lifestyle to live in accordance with the law yet depend upon God’s mercy and faith in Christ when we sin and fall short of the glory of God (Rom. 3:23).

Then there is the recompense of the ungodly and sinner. We don’t want to go there because there is no peace in sin. An example of the negative use of this word is found in 2 Kings where Jehu is sent out to seek vengeance against the son of Ahab, King of Israel. Kings Joram went out to meet Jehu at the property of Naboth the Jezreelite who you remember was the one who’s property Ahab stole.

2 Kings 9:28:: Surely I saw yesterday the blood of Naboth and the blood of his sons,’ says the LORD, ‘and I will repay (šālam) you in this plot,’ says the LORD. Now therefore, take and throw him on the plot of ground, according to the word of the LORD.”

Joram’s question to Jehu ‘is it peace’ would only be properly understood by a Hebrew since the word šālam and šālôm are related by the same root word. Obviously there is no peace and in this situation death comes to Joram.

Psa. 62:13:: to You, O Lord, belongs mercy; for You render (šālam) to each one according to his work.

So recompense is proportional to our works. To those who seek godliness and righteousness, the peace of God and to those who seek wickedness and sin the opposite, the recompense or wages of sin get imputed (Rom. 6:23).

The Psalm of David says to the chief musician Praise is awaiting You, O God, in Zion; and to You the vow shall be performed (šālam) (Psa. 65:1). Vows unto God are very serious matters. Apostle Paul made a vow and cut his hair in Cenchrea, probably to serve as a Nazarite for a period of time. We don’t know what vow King David spoke of but it is a matter of trying to make restitution.

Sources:
https://www.myjewishlearning.com/article/tithing/
https://shunspirit.com/article/what-the-difference-between-trespasses-and-sins
https://biblehub.com/greek/3847.htm (parabasis)