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Redemption and Providence in Scripture

Redemption, in a biblical context, refers to the act of purchasing back something that was lost through the payment of a ransom [1]. The Greek term apolutrosis, appearing nine times in Scripture, consistently carries this meaning of a price paid [1]. This concept is central to understanding God's interaction with humanity throughout the Old and New Testaments.

The Old Testament introduces the idea of a "redeemer" (goel in Hebrew), who is charged with restoring the rights of another and avenging wrongs [5]. This role is seen in various human relationships, such as a kinsman redeeming a bond-servant (Leviticus 25:48) [9]. The term lutron is used in the Septuagint (LXX) for human-to-human redemption (e.g., Leviticus 19:20; 25:51) and also for humanity's relationship with God (e.g., Numbers 3:49; 18:15) [1]. The name Pedaiah, meaning "redemption of the Lord," further illustrates this concept [2]. The Psalms frequently speak of God as the Redeemer, with Psalm 111:9 stating, "Redemption He hath sent to His people" [8]. Psalm 119:154 implores, "Plead my cause, and redeem me!" [6]. This Old Testament understanding of redemption often involved deliverance from physical bondage, distress, or sin, foreshadowing a greater spiritual redemption [13].

In the New Testament, the concept of redemption is profoundly linked to Jesus Christ. Ephesians 1:7 declares, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace" [7]. This redemption is understood as deliverance from the power, guilt, and penal consequences of sin [9]. The New Testament often speaks of salvation as the final victory over sin and death that believers will experience when Jesus returns [14]. The atoning work of Christ is described as foreordained and effected by Christ alone, demonstrating God's grace, mercy, and love [4]. Just as a kinsman could redeem a bond-servant in the Old Testament, the Son of God became the Son of Man to redeem humanity [9]. The language used in Job 33:24, "Deliver" or "redeem," is seen by some as receiving its full realization in the "eternal redemption found" through Jesus Christ's blood and intercession [12]. This redemption includes both Jews and Gentiles [11].

Providence, on the other hand, refers to God's continuous care and governance over all creation. While the term "providence" itself may not appear as frequently as "redemption" in direct translation, the concept permeates biblical thought. It describes God's active involvement in the world, guiding events and sustaining life. The Bible portrays God as the one who provides all temporal blessings (Psalm 104:27-28; 145:15-16) [3]. This divine oversight extends to all aspects of existence, from the natural world to the lives of individuals and nations.

The relationship between redemption and providence is intricate. God's providence sets the stage for and orchestrates the plan of redemption. For instance, the long history of Israel, marked by periods of judgment and deliverance, demonstrates God's providential hand guiding His people towards the ultimate redemption found in Christ [10]. The Old Testament often speaks of "waiting upon God" as the God of providence, expecting Him to fulfill His word and promises, and to provide guidance, protection, and salvation [3]. This expectation of divine intervention and care is a core aspect of providence.

The atoning work of Christ, which is the cornerstone of redemption, was foreordained by God, indicating a providential plan unfolding through history [4]. God's power, which brings redemption, is also the same power seen in creation [15]. This suggests a consistent divine character at work in both the initial act of creation and the ongoing act of redemption. The reconciliation of God's justice and mercy, achieved through the atonement, is a testament to His providential wisdom and love [4].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
  2. Hitchcock's Bible Names “Hitchcock's Bible Names: Pedaiah — redemption of the Lord”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Waiting Upon God — As the God of providence -- Jer 14:22. As the God of salvation -- Ps 25:5. As the Giver of all temporal blessings -- Ps 104:27,28; Ps 145:15,16. For Mercy. -- Ps 123:2. Pardon. -- Ps 39:7,8. The consolation of Israel. -- Lu 2:25. Salvation. -- Ge 49:18; Ps 62:1,2. Guidance and teaching. -- Ps 25:5. Protection. -- Ps 33:20; 59:9,10. The fulfillment of His word. -- Hab 2:3. The fulfillment of His promises. -- Ac 1:4. Hope of righteous by faith. -- Ga 5:5. Coming of Christ. -- 1Co 1:7; 1Th 1:10. Is good -- Ps 52:9. God calls us to -- Zep 3:8. Exhortat”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Redeemer — Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See [524]REDEMPTION.)”
  6. Psalms “Plead my cause, and redeem me! Revive me according to your promise. -- Psalms 119:154”
  7. King James Version “[KJV] Ephesians 1:7 — In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;”
  8. Psalms “Psalms 111:9 (YLT) — Redemption He hath sent to His people, He hath appointed to the age His covenant, Holy and fearful <FI>is<Fi> His name.”
  9. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 1:7: In whom--"the Beloved" (Eph 1:6; Rom 3:24). we have--as a present possession. redemption--Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Rom 3:24), namely, from the power, guilt, and penal consequences of sin (Mat 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mat 20:28). Another "redempti”
  10. Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 1:68: There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both. Lord God of Israel--the ancient covenant God of the peculiar people. visited and redeemed--that is, in order to redeem: returned after long absence, and broken His long silence (see Mat 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and del”
  11. Isaiah (Protestant academic) “Tyndale House on Isaiah 57:19: 57:19 words of praise: God’s redemption should bring a response of praise from its recipients. • both near and far: Both Gentiles and Jews are included (see 56:3; John 10:16; Eph 2:17).”
  12. Job (Presbyterian) “Jamieson, Fausset & Brown on Job 33:24: Apodosis to Job 33:23. he--God. Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (Heb 9:12). "Obtained," literally, "fou”
  13. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 1:27: redeemed--temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (Pe1 1:18-19), the foundation of "judgment" and "righteousness," and so of pardon. The judgment and righteousness are God's first (Isa 42:21; Rom 3:26); so they become man's when "converted" (Rom 8:3-4); typified in the display of God's "justice," then exhibited in delivering His covenant-people, whereby justice or "righteousness" was produced in them. converts--so MAURER. But Margin, "they that return of her," namely the remnant that re”
  14. Romans (Protestant academic) “Tyndale House on Romans 13:11: 13:11 The New Testament often speaks of salvation as the final victory over sin and death that believers will experience when Jesus returns in glory (see 5:9-10).”
  15. Psalms (Protestant academic) “Tyndale House on Psalms 66:7: 66:7 God’s power brings redemption. The same word occurs in 65:6 for God’s power in creation (see also 80:2).”
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