To redeem means to recover ownership of something lost. It typically necessitates the payment of a price.
Relative to the original sin, Adam was the first human being in need of redemption. Yet, he was not the only one. Congruent with his position of headship, the penalty and debt of Adam’s sin was legally imputed to and organically inherited by the entire human race. As a result, all mankind was necessarily disowned by God, separated from Him in the realm of sin and death, and effectively lost to Him.
With foreknowledge, God graciously predetermined to provide lost human beings with the opportunity for redemption. Due to the utter corruption of spirit, soul, and body caused by the Fall, however, fallen mankind could not contribute to his own redemption from sin. Therefore, it would require divine intervention.
By His gracious intervention, God paid in full the price necessary to redeem the fallen human race from sin. The price He paid was unparalleled. It was the blood of Jesus Christ. (Ephesians 1:7-8; 1 Peter 1:18-19)
New Testament Words
In the New Testament, there are four Greek words which refer to the concept of redemption. They are agorazo (ag-or-ad'-zo); exagorazo (ex-ag-or-ad'-zo); peripoioumai (per-ee-poy-eh'-om-ahee); and lutroo (loo-tro'-o).
Agorazo (ag-or-ad'-zo) was used as a reference to frequenting the Roman forum or marketplace. (1 Corinthians 6:20; 7:23; 1 Peter 2:1) It is used 24 times in the New Testament with the implication of buying or redeeming something from the marketplace. “… you have been bought (agorazo) with a price …” (1 Corinthians 6:20)
Exagorazo (ex-ag-or-ad'-zo) is also used in the New Testament in reference to redemption. (Galatians 3:13; 4:5) A compound word comprised of ex and agorazo, it not only referred to frequenting a marketplace but to buy or acquire something out of it.
Another word descriptive of redemption is peripoioumai (per-ee-poy-eh'-om-ahee). (Act 20:28) It is used twice in the New Testament, only once in regard to the redemption of the believer. As such, it meant “to keep or save for oneself or to acquire or gain possession of.”[1]
The word lutroo (loo-tro'-o) is used 10 times in the New Testament. (Luke 21:28; Romans 3:24; 8:23; 1 Corinthians 1:30; Ephesians 1:7; 14; 4:30; Colossians 1:14; Hebrews 9:15; 11:35) It means “to release by payment of a ransom.”[2]
Based on the New Testament words, the idea of redemption includes three fundamental ideas. First, Jesus Christ paid the price necessary to redeem fallen mankind from the “marketplace” of sin. (Hebrews 2:14; 2 Peter 2:1) Second, the price of redemption was unparalleled. It was the blood of Jesus Christ. Thus, fallen mankind was provided with the opportunity to be redeemed from the marketplace of sin by payment of His blood. (Revelation 5:9-10) Third, the blood of Jesus was a ransom payment. By it fallen mankind could be set free from the marketplace of sin and returned to divine ownership.
As described in the New Testament, redemption was a work of God that provided fallen mankind with the opportunity to be rescued from the “domain of darkness” (realm of sin and death, realm of satanic authority and ownership) and transferred to the kingdom of God (realm of eternal law and life (zoe), realm of divine authority and ownership). The transaction demanded a ransom payment; the blood of Jesus Christ.
“… you were not redeemed (lutroo; ransomed) with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.” (1 Peter 1:18-19)
Relative to the original sin, Adam was the first human being in need of redemption. Yet, he was not the only one. Congruent with his position of headship, the penalty and debt of Adam’s sin was legally imputed to and organically inherited by the entire human race. As a result, all mankind was necessarily disowned by God, separated from Him in the realm of sin and death, and effectively lost to Him.
With foreknowledge, God graciously predetermined to provide lost human beings with the opportunity for redemption. Due to the utter corruption of spirit, soul, and body caused by the Fall, however, fallen mankind could not contribute to his own redemption from sin. Therefore, it would require divine intervention.
By His gracious intervention, God paid in full the price necessary to redeem the fallen human race from sin. The price He paid was unparalleled. It was the blood of Jesus Christ. (Ephesians 1:7-8; 1 Peter 1:18-19)
New Testament Words
In the New Testament, there are four Greek words which refer to the concept of redemption. They are agorazo (ag-or-ad'-zo); exagorazo (ex-ag-or-ad'-zo); peripoioumai (per-ee-poy-eh'-om-ahee); and lutroo (loo-tro'-o).
Agorazo (ag-or-ad'-zo) was used as a reference to frequenting the Roman forum or marketplace. (1 Corinthians 6:20; 7:23; 1 Peter 2:1) It is used 24 times in the New Testament with the implication of buying or redeeming something from the marketplace. “… you have been bought (agorazo) with a price …” (1 Corinthians 6:20)
Exagorazo (ex-ag-or-ad'-zo) is also used in the New Testament in reference to redemption. (Galatians 3:13; 4:5) A compound word comprised of ex and agorazo, it not only referred to frequenting a marketplace but to buy or acquire something out of it.
Another word descriptive of redemption is peripoioumai (per-ee-poy-eh'-om-ahee). (Act 20:28) It is used twice in the New Testament, only once in regard to the redemption of the believer. As such, it meant “to keep or save for oneself or to acquire or gain possession of.”[1]
The word lutroo (loo-tro'-o) is used 10 times in the New Testament. (Luke 21:28; Romans 3:24; 8:23; 1 Corinthians 1:30; Ephesians 1:7; 14; 4:30; Colossians 1:14; Hebrews 9:15; 11:35) It means “to release by payment of a ransom.”[2]
Based on the New Testament words, the idea of redemption includes three fundamental ideas. First, Jesus Christ paid the price necessary to redeem fallen mankind from the “marketplace” of sin. (Hebrews 2:14; 2 Peter 2:1) Second, the price of redemption was unparalleled. It was the blood of Jesus Christ. Thus, fallen mankind was provided with the opportunity to be redeemed from the marketplace of sin by payment of His blood. (Revelation 5:9-10) Third, the blood of Jesus was a ransom payment. By it fallen mankind could be set free from the marketplace of sin and returned to divine ownership.
As described in the New Testament, redemption was a work of God that provided fallen mankind with the opportunity to be rescued from the “domain of darkness” (realm of sin and death, realm of satanic authority and ownership) and transferred to the kingdom of God (realm of eternal law and life (zoe), realm of divine authority and ownership). The transaction demanded a ransom payment; the blood of Jesus Christ.
“… you were not redeemed (lutroo; ransomed) with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.” (1 Peter 1:18-19)
Ransomed
Jesus’ last words from the cross were “It is finished!” (John 19:30) They were translated from the single Greek word tetelestai (teh-teh-leh-stai). It is a Greek verb that means completed, fulfilled, or finished. Tetelestai is derived from the Greek root word teleo (tel-eh'-o) which means “to make an end or to accomplish, to complete something, not merely to end it, but to bring it to perfection or its destined goal, to carry it through.”[1] It is variously interpreted in the New Testament as finished, carried out, paid, performed, fulfilled, and made perfect.
What exactly did Jesus finish by His death on the cross? He finished His role in the fulfillment of the Eternal Covenant.
The mediatorial death of Jesus Christ was foundational to the redemptive Eternal Covenant. By His death on the cross, He finished His role in regard to the redemptive Eternal Covenant. His substitutional, sacrificial death constituted the price necessary to redeem or ransom the human race, both elect Jews and Gentiles, from the penalty and debt of all sin; past, present, and future. (cf. 2 Corinthians 5:21; Ephesians 1:7; 1 Timothy 2:5-6; Hebrews 9:28; 10:14; 1 John 2:2; et al.)
Nevertheless, the New Testament church often typically fails to recognize the biblical evidence for the existence of the redemptive Eternal Covenant. Consequently, despite the clear evidence to the contrary, the church ignorantly attempts to position itself with Israel under its New Covenant. The Bible, however, never indicates the heavenly New Testament church shares the blessings of Israel’s earthly covenants. Ignorantly replacing the redemptive, Eternal Covenant with Israel’s New Covenant causes confusion about many doctrinal issues, including what Jesus finished on the cross.
Paid in Full
The covenantal death of Christ did not serve as a partial ransom payment for the New Testament church. By His fulfillment of the stipulations of the Eternal Covenant, the payment necessary to ransom (redeem) the church from the debt of sin was paid in full.
The Apostle Paul demonstrated the efficacy of Christ’s finished work on the cross by clarifying, “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross.” (Colossians 2:13-14)
Paul clarified that every human being was provided with a “certificate of debt.” It is an indisputable record of his or her fallen status that is evidenced by a lifetime of corresponding fallen practice. The “certificate of debt” serves as legal record for the just condemnation of fallen human beings. According to Paul, it consists of “decrees against” the condemned. He plainly stated the “certificate of debt” is “hostile” to fallen human beings. It is because it establishes an indefensible, legal basis for judgment and condemnation.
Hal Lindsey provided insight regarding the “certificate of debt” and Jesus’ payment of the debt of sin in full. He said, “In the day in which this was written the word translated as ‘certificate of debt’ was widely known. Whenever a person would be convicted in a Roman court, a ‘certificate of debt’ or bond would be prepared. The scribe of the court would itemize and write down every crime for which the person had been convicted. This certificate meant that the prisoner owed Caesar a prescribed payment for those crimes. It would then be taken with the prisoner to wherever he would be imprisoned and nailed to the door of his cell.
What an illustration the Apostle Paul used to show how God has dealt with our sins. When Jesus hung on the cross nineteen centuries ago, the ‘certificate of debt’ of every man who would ever live was nailed to the cross with Him.
Our certificate of debt lists every time that we fall short of God’s perfect law in thought, word, or deed. Just as that certificate would have been nailed to the cell of the criminal, Jesus took our certificate of debt and nailed it to the cross.
Why? Because He intended to pay for it.
According to Roman law, when a person was put in prison and the certificate of debt nailed to the door, it would remain there until the sentence was carried out. Then they would take this certificate and write across it the word meaning ‘It is finished.’ They would roll it up, give it to the prisoner, and he could never be punished for those crimes again.
Did you know that was one of the last things Jesus shouted from the cross?
Just before He bowed His head and said, ‘Father, into Your hands I commit my spirit,’ He gave a cry of victory. He called from the cross ‘It is finished.’ The Greek word for this is tetelestai, meaning ‘Paid in full.’” (John 19:30)
Jesus took our certificate of debt and wrote across it in His own blood, ‘Paid in full.’ We can never be tried for our sins again after the pardon. It’s settled forever in heaven by the blood of the only begotten Son of God. That’s why it says in Colossians 2:14, ‘He has taken it (our certificate of debt) out of the way, having nailed it to the cross.’”[2]
The “certificate of debt” for elect human beings was “canceled out” and thus, “taken… out of the way” when it was “nailed… to the cross.” Concordant with the justice of God, the “certificate of debt” could not have been “canceled out” and “taken… out of the way” unless the debt recorded on it had been “paid in full.”
Ownership
Congruent with the legal stipulations of the Renovation Covenant, God appointed the first man, Adam, as the representative/representational head of the human race. His descendants, the remainder of the human race, were appointed as his representative/representational body.
Despite the loftiness and authority of his divinely appointed position of headship, Adam chose to rebel against God. Inspired by Satan, he abdicated both his position of headship and its authority.
The fall of the head and body of the human race required them to be separated from God and transferred from His kingdom (realm of divine authority; righteousness; and eternal life (zoe)) to the “domain of darkness” (realm of satanic authority; sin and death). As a result, the fallen earth and its human inhabitants were effectively “owned” by Satan.
With foreknowledge of the Fall, however, God graciously predetermined to provide humanity with the possibility of redemption and thus, restoration to divine ownership. The opportunity for redemption was graciously manifested through the redemptive Eternal Covenant and thus, the death and resurrection of Jesus.
Demonstrating the inestimable value of the New Testament church to God, the price of redemption was the blood of Jesus Christ. Redeemed by the payment of an unparalleled price, the New Testament church was blessed to be restored to divine ownership by grace through faith alone.
The New Testament church was redeemed from its old, fallen state to a new state of glory. The privilege was stupendous. There truly are no words to adequately describe it.
The New Testament church was redeemed from:
• The realm of satanic authority, the “domain of darkness.”
• Legal unsuitability and organic incompatibility with God.
• The fallen headship of Adam.
• Condemnation from sin.
• Depravity, bondage, poverty, and despair.
• The law of the Old Covenant: the demanding “law of sin.”
• The life of the Old Covenant: separated from God.
• The ownership of Satan.
• Temporal insecurity and eternal punishment.
The New Testament church was redeemed to:
• The realm of divine authority, the kingdom of God.
• Justification from all sin.
• Legal suitability and organic compatibility with God.
• The perfect headship of Jesus Christ.
• Heavenly position and privilege beyond compare.
• The law of the Eternal Covenant: the gracious “law of God.”
• The life of the Eternal Covenant: shared with God.
• The ownership of God.
• Eternal security and glory.
Fully redeemed, the victorious New Testament church is privileged to “stand firm” over all its spiritual enemies and watch God fight them. Its only responsibility in spiritual battle is to look down from its heavenly position where it has been ascended and seated with Christ, yield to God by grace through faith alone, armor up, and rejoice.
© 2026 James Hiatt
Jesus’ last words from the cross were “It is finished!” (John 19:30) They were translated from the single Greek word tetelestai (teh-teh-leh-stai). It is a Greek verb that means completed, fulfilled, or finished. Tetelestai is derived from the Greek root word teleo (tel-eh'-o) which means “to make an end or to accomplish, to complete something, not merely to end it, but to bring it to perfection or its destined goal, to carry it through.”[1] It is variously interpreted in the New Testament as finished, carried out, paid, performed, fulfilled, and made perfect.
What exactly did Jesus finish by His death on the cross? He finished His role in the fulfillment of the Eternal Covenant.
The mediatorial death of Jesus Christ was foundational to the redemptive Eternal Covenant. By His death on the cross, He finished His role in regard to the redemptive Eternal Covenant. His substitutional, sacrificial death constituted the price necessary to redeem or ransom the human race, both elect Jews and Gentiles, from the penalty and debt of all sin; past, present, and future. (cf. 2 Corinthians 5:21; Ephesians 1:7; 1 Timothy 2:5-6; Hebrews 9:28; 10:14; 1 John 2:2; et al.)
Nevertheless, the New Testament church often typically fails to recognize the biblical evidence for the existence of the redemptive Eternal Covenant. Consequently, despite the clear evidence to the contrary, the church ignorantly attempts to position itself with Israel under its New Covenant. The Bible, however, never indicates the heavenly New Testament church shares the blessings of Israel’s earthly covenants. Ignorantly replacing the redemptive, Eternal Covenant with Israel’s New Covenant causes confusion about many doctrinal issues, including what Jesus finished on the cross.
Paid in Full
The covenantal death of Christ did not serve as a partial ransom payment for the New Testament church. By His fulfillment of the stipulations of the Eternal Covenant, the payment necessary to ransom (redeem) the church from the debt of sin was paid in full.
The Apostle Paul demonstrated the efficacy of Christ’s finished work on the cross by clarifying, “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross.” (Colossians 2:13-14)
Paul clarified that every human being was provided with a “certificate of debt.” It is an indisputable record of his or her fallen status that is evidenced by a lifetime of corresponding fallen practice. The “certificate of debt” serves as legal record for the just condemnation of fallen human beings. According to Paul, it consists of “decrees against” the condemned. He plainly stated the “certificate of debt” is “hostile” to fallen human beings. It is because it establishes an indefensible, legal basis for judgment and condemnation.
Hal Lindsey provided insight regarding the “certificate of debt” and Jesus’ payment of the debt of sin in full. He said, “In the day in which this was written the word translated as ‘certificate of debt’ was widely known. Whenever a person would be convicted in a Roman court, a ‘certificate of debt’ or bond would be prepared. The scribe of the court would itemize and write down every crime for which the person had been convicted. This certificate meant that the prisoner owed Caesar a prescribed payment for those crimes. It would then be taken with the prisoner to wherever he would be imprisoned and nailed to the door of his cell.
What an illustration the Apostle Paul used to show how God has dealt with our sins. When Jesus hung on the cross nineteen centuries ago, the ‘certificate of debt’ of every man who would ever live was nailed to the cross with Him.
Our certificate of debt lists every time that we fall short of God’s perfect law in thought, word, or deed. Just as that certificate would have been nailed to the cell of the criminal, Jesus took our certificate of debt and nailed it to the cross.
Why? Because He intended to pay for it.
According to Roman law, when a person was put in prison and the certificate of debt nailed to the door, it would remain there until the sentence was carried out. Then they would take this certificate and write across it the word meaning ‘It is finished.’ They would roll it up, give it to the prisoner, and he could never be punished for those crimes again.
Did you know that was one of the last things Jesus shouted from the cross?
Just before He bowed His head and said, ‘Father, into Your hands I commit my spirit,’ He gave a cry of victory. He called from the cross ‘It is finished.’ The Greek word for this is tetelestai, meaning ‘Paid in full.’” (John 19:30)
Jesus took our certificate of debt and wrote across it in His own blood, ‘Paid in full.’ We can never be tried for our sins again after the pardon. It’s settled forever in heaven by the blood of the only begotten Son of God. That’s why it says in Colossians 2:14, ‘He has taken it (our certificate of debt) out of the way, having nailed it to the cross.’”[2]
The “certificate of debt” for elect human beings was “canceled out” and thus, “taken… out of the way” when it was “nailed… to the cross.” Concordant with the justice of God, the “certificate of debt” could not have been “canceled out” and “taken… out of the way” unless the debt recorded on it had been “paid in full.”
Ownership
Congruent with the legal stipulations of the Renovation Covenant, God appointed the first man, Adam, as the representative/representational head of the human race. His descendants, the remainder of the human race, were appointed as his representative/representational body.
Despite the loftiness and authority of his divinely appointed position of headship, Adam chose to rebel against God. Inspired by Satan, he abdicated both his position of headship and its authority.
The fall of the head and body of the human race required them to be separated from God and transferred from His kingdom (realm of divine authority; righteousness; and eternal life (zoe)) to the “domain of darkness” (realm of satanic authority; sin and death). As a result, the fallen earth and its human inhabitants were effectively “owned” by Satan.
With foreknowledge of the Fall, however, God graciously predetermined to provide humanity with the possibility of redemption and thus, restoration to divine ownership. The opportunity for redemption was graciously manifested through the redemptive Eternal Covenant and thus, the death and resurrection of Jesus.
Demonstrating the inestimable value of the New Testament church to God, the price of redemption was the blood of Jesus Christ. Redeemed by the payment of an unparalleled price, the New Testament church was blessed to be restored to divine ownership by grace through faith alone.
The New Testament church was redeemed from its old, fallen state to a new state of glory. The privilege was stupendous. There truly are no words to adequately describe it.
The New Testament church was redeemed from:
• The realm of satanic authority, the “domain of darkness.”
• Legal unsuitability and organic incompatibility with God.
• The fallen headship of Adam.
• Condemnation from sin.
• Depravity, bondage, poverty, and despair.
• The law of the Old Covenant: the demanding “law of sin.”
• The life of the Old Covenant: separated from God.
• The ownership of Satan.
• Temporal insecurity and eternal punishment.
The New Testament church was redeemed to:
• The realm of divine authority, the kingdom of God.
• Justification from all sin.
• Legal suitability and organic compatibility with God.
• The perfect headship of Jesus Christ.
• Heavenly position and privilege beyond compare.
• The law of the Eternal Covenant: the gracious “law of God.”
• The life of the Eternal Covenant: shared with God.
• The ownership of God.
• Eternal security and glory.
Fully redeemed, the victorious New Testament church is privileged to “stand firm” over all its spiritual enemies and watch God fight them. Its only responsibility in spiritual battle is to look down from its heavenly position where it has been ascended and seated with Christ, yield to God by grace through faith alone, armor up, and rejoice.
© 2026 James Hiatt
