Deliverance

God’s deliverance of the Israelites from slavery in Egypt was accomplished by means of signs and wonders that were intended to establish the LORD’s supremacy over human kings and kingdoms. God told Moses, “The Egyptians shall know that I am the LORD, when I stretch out my hand against Egypt and bring out the people of Israel from among them” (Exodus 7:5). One of the primary uses of the Hebrew word yadaʿ (yaw-dahˊ), which is translated know in this verse, “means to know relationally and experientially: it refers to knowing or not knowing persons” (H3045). God’s desire to make himself known to the Egyptians was based on his pronouncement of judgment on them (Exodus 7:4) and his determination that Pharaoh would harden his heart against him (Exodus 7:3). “The natural inclination of man is to oppose God (Romans 3:9-23), and God sometimes allows men to follow the evil desires of their own hearts and experience the subsequent consequences (Romans 1:24-32). God allowed Pharaoh, in his pride and sinfulness, to do as he desired” (note on Exodus 7:3) because it served the purpose of his will, which was to save the Israelites from their bondage (Exodus 6:5).

After the Israelites crossed the Red Sea on dry ground (Exodus 14:29), Moses declared, “Thus the LORD saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Israel saw the great power that the LORD used against the Egyptians, so the people feared the LORD, and they believed in the LORD and in his servant Moses” (Exodus 14:30-31). Moses indicated that the LORD saved Israel from the hand of the Egyptians. The Hebrew word that is translated saved is yashaʿ (yaw-shahˊ). “The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to narrow strait, symbolic of distress and danger.” Yashaʿ refers to “the salvation that only comes from God (Isaiah 33:32; Zephaniah 3:17)” (H3467). As a result of being saved, the people of Israel feared the LORD and believed in the LORD, which meant that they recognized God’s power and position and rendered him proper respect (H3372), as well as, experiencing a personal relationship to him (H539). Hebrews 11:29 tells us that the people of Israel crossed the Red Sea as on dry land by faith. The Greek word that is translated faith, pistis (pisˊ-tis) is “spoken by analogy of the faith of the patriarchs and pious men from the Old Testament who looked forward in faith and hope to the blessing of the gospel” (G4102). “It is related to God with the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ.”

The Song of Moses expressed the Israelites’ attitude toward God after he delivered them from slavery in Egypt. It states:

“I will sing to the Lord, for he has triumphed gloriously;
    the horse and his rider he has thrown into the sea.
The Lord is my strength and my song,
    and he has become my salvation;
this is my God, and I will praise him,
    my father’s God, and I will exalt him.
The Lord is a man of war;
    the Lord is his name.

Pharaoh’s chariots and his host he cast into the sea,
    and his chosen officers were sunk in the Red Sea.
The floods covered them;
    they went down into the depths like a stone.
Your right hand, O Lord, glorious in power,
    your right hand, O Lord, shatters the enemy.
In the greatness of your majesty you overthrow your adversaries;
    you send out your fury; it consumes them like stubble.
At the blast of your nostrils the waters piled up;
    the floods stood up in a heap;
    the deeps congealed in the heart of the sea.
The enemy said, ‘I will pursue, I will overtake,
    I will divide the spoil, my desire shall have its fill of them.
    I will draw my sword; my hand shall destroy them.’
You blew with your wind; the sea covered them;
    they sank like lead in the mighty waters.

Who is like you, O Lord, among the gods?
    Who is like you, majestic in holiness,
    awesome in glorious deeds, doing wonders?
You stretched out your right hand;
    the earth swallowed them.

You have led in your steadfast love the people whom you have redeemed;
    you have guided them by your strength to your holy abode.
The peoples have heard; they tremble;
    pangs have seized the inhabitants of Philistia.
Now are the chiefs of Edom dismayed;
    trembling seizes the leaders of Moab;
    all the inhabitants of Canaan have melted away.
Terror and dread fall upon them;
    because of the greatness of your arm, they are still as a stone,
till your people, O Lord, pass by,
    till the people pass by whom you have purchased.
You will bring them in and plant them on your own mountain,
    the place, O Lord, which you have made for your abode,
    the sanctuary, O Lord, which your hands have established.
The Lord will reign forever and ever.” (Exodus 15:1-18)

In Exodus 15:2, it says, “The LORD is my strength and my song and he has become my salvation.” This verse implies that something had happened that changed the Israelites’ status from unsaved to saved. The Hebrew word that is translated salvation, yᵉshuwʿah (yesh-ooˊ-aw) means “something saved, i.e. (abstractly) deliverance.” The name Jesus is a Greek form of yeshu’ah and it might be said that when the Israelites experienced salvation, they experienced what Jesus’ death on the cross intended to make possible for them; but at that point, it was not understood as a salvation from sin, since the word denoted broadly anything from which “deliverance” must be sought (H3444).

Jesus used the Greek word soteria (so-tay-reeˊ-ah) when he told a man named Zacchaeus, “Today salvation has come to this house, since he also is a son of Abraham” (Luke 19:9). “Soteria denotes ‘deliverance, preservation, salvation.’ ‘Salvation’ is used in the New Testament of material and temporal deliverance from danger and apprehension,” as well as, “of the spiritual and eternal deliverance granted immediately by God to those who accept his conditions of repentance and faith in the Lord Jesus, in whom alone it is to be obtained, Acts 4:12” (G4991). Soteria is derived from the word soter (so-tareˊ) which means “a deliverer, i.e. God or Christ” (G4990). Jesus went on to tell Zacchaeus, “For the Son of Man came to seek and to save the lost” (Luke 19:10). Jesus used the word sozo (sodeˊ-zo) to describe the act of being saved and made it clear to Zacchaeus that it was his mission to save people who were identified as the lost. The Greek word that is translated lost, apollumi (ap-olˊ-loo-mee) “signifies ‘to destroy utterly’; in the middle voice, ‘to perish.’ The idea is not extinction but ruin, loss, not of being, but of well-being” (G622). Apollumi is used in Matthew 10:28, where it says, “And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy (apollumi) both soul and body in hell.”

Jesus used the parable of the lost sheep to illustrate his point that it is not God’s will for believers to experience apollumi. Jesus said:

“Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost.”

“What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish (apollumi).” (Matthew 18:10-14, NKJV)

Jesus associated being lost with going astray. The Greek word that is translated goes astray and straying, planao (plan-ahˊ-o) is derived from the word plane (planˊ-ay). “Literally, plane means a wandering whereby those who are led astray roam hither and thither and is always used of mental straying, wrong opinion, error in morals or religion, 2 Thessalonians 2:11, ‘delusion.’ It is akin to planao, ‘a wandering, a forsaking of the right path’” (G4106). James used planao and plane in the concluding paragraph of his letter that was addressed to the twelve tribes in the Dispersion. James said:

My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (James 5:19-20).

The phrase brings back has to do with a reversal in thinking or you might say, unlearning something that is incorrect. When Jesus’ disciples asked him, “Who is the greatest in the kingdom of heaven?” (Matthew 18:1). It says in Matthew 18:2-3, “And calling to him a child, he put him in the midst of them and said, ‘Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” In order to become like children, Jesus may have been expecting his disciples to unlearn some of the traditions of the elders that the prophet Isaiah referred to as the commandments of men (Matthew 15:1-6). Isaiah’s prophecy dealt with the upside down religion that had permeated Israel’s culture before they were sent into exile. Isaiah 29:13-16 states:

And the Lord said:
“Because this people draw near with their mouth
    and honor me with their lips,
    while their hearts are far from me,
and their fear of me is a commandment taught by men,
therefore, behold, I will again
    do wonderful things with this people,
    with wonder upon wonder;
and the wisdom of their wise men shall perish,
    and the discernment of their discerning men shall be hidden.”

Ah, you who hide deep from the Lord your counsel,
    whose deeds are in the dark,
    and who say, “Who sees us? Who knows us?”
You turn things upside down!
Shall the potter be regarded as the clay,
that the thing made should say of its maker,
    “He did not make me”;
or the thing formed say of him who formed it,
    “He has no understanding”?

The Hebrew word that is translated turn things upside down is similar to the Greek word that is translated brings back in James 5:20, both are associated with the process of conversion and suggest that there are two sides, or if you will, states of salvation. A person may be saved and sanctified, that is an active adjustment of the moral and spiritual vision and thinking to the mind of God is taking place (G342); or one may be saved and unsanctified, meaning that the sinner has been removed from the kingdom of darkness, but is not living according to the truth of God’s word (James 5:19-20).

The Israelites’ experience after they entered the Promised Land is an example of what it looks like to be saved, but not living according to the truth of God’s word. It says in Joshua 2:11-13, “And the people of Israel did what was evil in the sight of the LORD and served the Baals. And they abandoned the LORD, the God of their fathers who had brought them out of the land of Egypt. They went after other gods, from among the gods of the peoples who were around them, and bowed down to them. And they provoked the LORD to anger. They abandoned the LORD and served the Baals and Ashtaroth.” “Canaanite deities, such as the Baals and the Ashtoreths, remained a problem for Judah until the Babylonian exile…It took seventy years in captivity to finally cure the Israelites of their idolatrous ways” (note on Judges 2:13). The LORD warned the people of Israel about disobedience before they entered the Promised Land and told them that curses would come upon them and overtake them (Deuteronomy 28:15). Moses said, “The LORD will send on you curses, confusion, and frustration in all that you undertake to do, until you are destroyed and perish quickly on account of the evil of your deeds, because you have forsaken me” (Deuteronomy 28:20). Judges 2:15 tells us, “Whenever they marched out, the hand of the LORD was against them for harm, as the LORD had warned, and as the LORD had sworn to them. And they were in terrible distress.”

The terrible distress that the Israelites felt was indicative of them being out of the will of God, but it didn’t mean that the LORD had abandoned them. On the contrary, God was using their circumstances to develop their faith. Judges 2:16-19 states:

Then the Lord raised up judges, who saved them out of the hand of those who plundered them. Yet they did not listen to their judges, for they whored after other gods and bowed down to them. They soon turned aside from the way in which their fathers had walked, who had obeyed the commandments of the Lord, and they did not do so. Whenever the Lord raised up judges for them, the Lord was with the judge, and he saved them from the hand of their enemies all the days of the judge. For the Lord was moved to pity by their groaning because of those who afflicted and oppressed them. But whenever the judge died, they turned back and were more corrupt than their fathers, going after other gods, serving them and bowing down to them. They did not drop any of their practices or their stubborn ways.

The Israelites’ salvation wasn’t dependent on their behavior, but their behavior did determine the measure to which they experienced the positive effects of being saved. When it says that the judges saved them out of the hand of those who plundered them, it means that the Israelites experienced a military victory that bolstered their faith and gave them the confidence they needed to put their trust in God. The problem was that the judges were only providing temporary fixes because when that person died, the Israelites turned back to their idolatry (Judges 2:19).

Judges 3:1-2 tells us that the foreign nations that were left in the Promised Land were left, “to test Israel by them, that is, all in Israel who had not experienced all the wars in Canaan. It was only in order that the generations of the people of Israel might know war, to teach war to those who had not known it before.” Warfare played an important part in the development of the Israelites faith because their dependence upon God for victory was evident to them. James opened his letter to the twelve tribes in the Dispersion with the statement, “Count it all joy my brothers when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2-4). The key words James used: trials, testing, faith, steadfastness, and complete; all reflect aspects of the process of sanctification that believers must go through in order to be delivered from their practices or their stubborn ways, what we might refer to today as business as usual. James went on to say:

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

James encouraged believers to receive with meekness “the implanted word, which is able to save your souls” (James 1:21). James’ reference to the implanted word was likely related to Jesus’ Parable of the Sower (Luke 8:5-8). Jesus likened the word of God to seed that is sown in a person’s heart. Jesus said, “The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience” (Luke 8:12-15). Jesus indicated that the word of God must take root in our hearts and not be choked by the cares and riches and pleasures of life in order to bear fruit. The Greek word that is translated hold fast, katecho (kat-ekhˊ-o) “stresses holding fast in order to hinder the course or progress of something or someone” (2722). In the instance of the Israelites, they were expected to hold fast to the commandments of the LORD in order to hinder the course or progress of the nations around them that were practicing idolatry. Instead of doing that, the people of Israel “abandoned the LORD and served the Baals and the Ashtaroth” (Judges 2:13).

It says in Judges 3:9, “But when the people of Israel cried out to the LORD, the LORD raised up a deliverer for the people of Israel, who saved them.” The Hebrew word that is translated cried out, zaʿaq (zaw-akˊ) means “to shriek (from anguish or danger). Zaʿaq is perhaps most frequently used to indicate the ‘crying out’ for aid in time of emergency, especially ‘crying out’ for divine aid. God often heard this ‘cry’ for help in the times of the judges, as Israel found itself in trouble because of its backsliding (Judges 3:9, 15; 6:7; 10:10)” (H2199). The deliverance that the LORD gave the Israelites was based on their anguished cries for help. It was similar during Jesus’ ministry in that many of the people that Jesus healed cried out to him for help (Matthew 15:23; 20:30; Mark 10:47; Luke 18:39). On one occasion, when Jesus came to his disciples walking on the sea, Matthew’s gospel tells us, “Jesus spoke to them, saying, ’Take heart; it is I. Do not be afraid.’ And Peter answered him, ‘Lord, if it is you, command me to come to you on the water.’ He said, ‘Come.’ So Peter got out of the boat and walked on the water and came to Jesus. But when he saw the wind, he was afraid, and beginning to sink he cried out, ‘Lord, save me.’ Jesus immediately reached out his hand and took hold of him, saying to him, ‘O you of little faith, why did you doubt?’” (Matthew 14:27-31). The fact that Peter cried out, “Lord, save me” indicates that he still viewed salvation as temporal deliverance from danger, but in his first letter, Peter used the same Greek word, sozo to refer to “the present experiences of God’s power to deliver from the bondage of sin (1 Peter 3:21)” and “the future deliverance of believers at the second coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom” (1 Peter 4:18-19). It is clear from Peter’s statement that he considered Jesus to be the source of his deliverance, the person who could save him. Later, when Jesus asked his disciples, “who do you say that I am?” Peter replied, “’You are the Christ, the Son of the living God.’ And Jesus answered him, ‘Blessed are you Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven’” (Matthew 16:15-17).

One sinner

As Jesus passed through Jericho on his way to Jerusalem, he came across a man that was eager to meet him (Luke 19:3-4). Luke identified Zaccheus as a chief tax collector and noted that he was rich (Luke 19:2). Zaccheus’ occupation is “referred to only here in the Bible, probably designating one in charge of a district, with other tax collectors under him. The region was prosperous at this time, so it is no wonder that Zaccheus had grown rich” (note on Luke 19:2). The problem with Zaccheus’ profession was that he worked for the Roman government and was probably perceived to be a traitor. It is likely that everyone hated Zaccheus except for those who worked in the same profession. When Jesus decided to stay at Zaccheus’ house, the crowd complained about it, saying, “That he has gone to be guest with a man that is a sinner” (Luke 19:7).

Tax collectors and sinners were often associated with one another (Matthew 9:10, 11:19, Mark 2:15, Luke 5:30); most likely because they were both perceived to be the outcasts of society. The assumption that Zaccheus was a sinner may have been based on him having a reputation for stealing money from his constituents. When Jesus told Zaccheus he was going to stay at his house, it says in Luke 19:8 that “Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.” Jesus responded to Zaccheus’ gesture by stating, “This day is salvation come to this house, forsomuch as he is also a son of Abraham. For the Son of man is come to seek and to save that which was lost” (Luke 19:9-10).

The Greek word translated lost in Luke 19:10 is apollumi. The idea apollumi conveys “is not extinction but ruin, loss, not of being, but of well-being” (G622). In Zaccheus’ case, it could have meant being separated from loved ones or isolated from the community because of his job as a chief tax collector. According to the Apostle Paul, the destruction of unbelievers is “not annihilation, but exclusion from the Lord’s presence (2 Thessalonians 1:9); thus the ruin of life and all its proud accomplishments” (note on 1 Thessalonians 5:3). In that sense, you could say that a sinner’s life is wasted because all that is accomplished is lost at the time of his death. The Greek term that is usually translated sin, harmartano is properly translated “to miss the mark (and so not share in the prize)” (G264).

Jesus likened his mission of seeking and saving the lost to a shepherd searching for his one lost sheep. He asked his listeners, “What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?” (Luke 15:4). Jesus went on to say that repentance from sin was a cause for celebration and was witnessed by those who are in heaven. He told his audience, “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth” (Luke 15:10). Zaccheus’ conversion is an important example of God’s unbiased desire to reverse the effects of sin in any and every person’s life that is willing to admit he had missed the mark and alienated himself from God. As a result of his repentance, not only was Zaccheus saved, but his entire family was also (Luke 19:9).

The lost sheep

Jesus’ parable of the lost sheep was set in the context of an argument that was going on between his disciples about who was the greatest among them. It is likely their argument was the result of an incident in which some of Jesus’ disciples were unable to cast out a demon because of their unbelief (Matthew 17:20). Perhaps, James and John who had just returned from a mountaintop experience in which Jesus was transfigured were taunting the other disciples because of their lack of spiritual experience or were boasting about having just seen Moses and Elijah with Jesus as his face shined like the sun, and his clothes became as white as the light (Matthew 17:2). Jesus rebuked his disciples by setting a little child in the middle of them and saying, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” (Matthew 18:3).

Jesus established that the first step in serving God was to be converted or renewed in one’s relationship with the LORD. Jesus’ disciples didn’t seem to understand that God wasn’t looking for miracle workers, but children that wanted to spend time with him. Jesus began his teaching about restored fellowship with the warning, “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven” (Matthew 18:10). The point Jesus was making was that a small child that was unable to do anything to impress God was so important to his Father that he kept himself constantly updated on their physical well-being and spiritual growth. Jesus then reminded his disciples, “For the Son of man is come to save that which was lost” (Matthew 18:11).

The Greek word Jesus used to describe someone that was lost, apollumi (ap-ol’-loo-mee) is derived from two other words that depict separation and ruin, that is punishment by death (575/3639). Jesus was talking about someone that was going to hell for eternity, an eternal separation from God. After establishing his purpose and specific assignment from God, Jesus said, “How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? (Matthew 18:12). Jesus’ reference to going into the mountains may have been an indication that the lost sheep(s) he was referring to were the three disciples that were taken with him on the mountain to witness his transfiguration. The point being that James, John, and Peter were not more righteous than the other disciples, but more at risk of eternal damnation.

Jesus concluded his teaching about fellowship with an illustration of the benefit of working together with other believers rather than competing against them for God’s attention. He declared, “Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them” (Matthew 18:19-20). The lesson that may have been hidden or tucked away within Jesus’ teaching about fellowship was the way that we are able to do more for God’s kingdom. Although two people agreeing about something may not seem like that difficult of a task, the argument between Jesus’ disciples about who was the greatest showed that they were at odds with each other and didn’t want to admit that they were all lost, separated from God and in need of a savior.