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Redemption through God's Sovereign Design in Theology

Redemption, in a theological context, refers to the act of purchasing back something that was lost, typically through the payment of a ransom [1]. The Greek term apolutrosis, found nine times in Scripture, consistently carries this meaning of a price paid for release [1]. This concept is central to understanding God's sovereign design in salvation, as it highlights a deliberate act of deliverance from various forms of bondage [3].

Biblically, redemption is presented as an act originating from God [3]. Isaiah 43:1 and 44:21-23, for instance, speak of God as the redeemer of Israel [3]. This divine initiative is further emphasized in the New Testament, where redemption is explicitly linked to Jesus Christ [3]. Matthew 20:28 and Mark 10:45 describe Christ giving his life as a ransom [1]. Paul articulates this in Romans 3:24, stating that believers are "justified freely by his grace, through the redemption that is in Jesus Christ" [2]. The means of this redemption is consistently identified as the blood of Christ [3], as seen in passages like Acts 20:28, Hebrews 9:12, and 1 Peter 1:19 [3].

The scope of redemption is broad, encompassing deliverance from multiple forms of spiritual and existential captivity. It includes freedom from the bondage and curse of the law (Galatians 3:13, 4:5), the power of sin (Romans 6:18, 22), and even the power of the grave (Psalm 49:15) [3]. Furthermore, redemption extends to deliverance from all iniquity (Psalm 130:8; Titus 2:14), all evil (Genesis 48:16), and the present evil world (Galatians 1:4) [3]. The ultimate purpose of this redemption is to honor God through the praises of the redeemed [9].

The concept of redemption is not an afterthought but is deeply rooted in God's eternal plan. God's foreordination of Christ's redeeming sacrifice demonstrates that redemption was not a remedy for an unforeseen problem, but a pre-determined act [11]. Revelation 13:8 speaks of the Lamb slain from the foundation of the world, indicating this divine foresight [4]. This foreordination underscores the sovereign nature of God's design in bringing about salvation [11].

The justice of God plays a crucial role in understanding redemption. God's justice is an unchangeable principle of His nature, requiring conformity to the moral law and executing it righteously [5]. Redemption, particularly through atonement, is understood to reconcile God's justice and mercy [4]. The shedding of Christ's blood on the cross is seen as the price and pledge of reconciliation, removing the barrier that God's justice interposes against humanity's union with Him [12]. This act demonstrates God's grace and mercy, as well as His love and the love of Christ [4].

Different theological traditions emphasize various aspects of redemption. Lutheran scholars, for instance, interpret Isaiah 1:27, "Zion will be redeemed through judgment, and her returning ones through righteousness," as signifying God's right and righteousness in their primarily judicial and punitive sense, leading to restoration [8]. Baptist and Reformed interpretations, such as John Gill's commentary on Isaiah 1:27, highlight that redemption by Christ is the foundation for other blessings like justification, pardon, and conversion, and that the objects of this grace are "Zion" (the church) and her converts, not the entire world [6]. Gill also emphasizes that redemption in Christ involves deliverance from sin's damning power and enslaving governance [7]. The Presbyterian tradition, as seen in Jamieson, Fausset & Brown's commentary on Ephesians 1:7, views redemption as a present possession, delivering from the power, guilt, and penal consequences of sin, and notes the typological connection to a kinsman's right to redeem a bond-servant [10].

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. Romans “Romans 3:24 (Webster) — Being justified freely by his grace, through the redemption that is in Jesus Christ:”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Redemption — Defined -- 1Co 6:20; 7:23. Is of God -- Isa 44:21-23; 43:1; Lu 1:68. Is by Christ -- Mt 20:28; Ga 3:13. Is by the blood of Christ -- Ac 20:28; Heb 9:12; 1Pe 1:19; Re 5:9. Christ sent to effect -- Ga 4:4,5. Christ is made, to us -- 1Co 1:30. Is from The bondage of the law. -- Ga 4:5. The curse of the law. -- Ga 3:13. The power of sin. -- Ro 6:18,22. The power of the grave. -- Ps 49:15. All troubles. -- Ps 25:22. All iniquity. -- Ps 130:8; Tit 2:14. All evil. -- Ge 48:16. The present evil world. -- Ga 1:4. Vain conversation. -- 1Pe 1:18. Enemies. -- Ps 106”
  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: Justice of God — That perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according”
  6. Isaiah (Baptist/Reformed) “John Gill on Isaiah 1:27: Zion shall be redeemed with judgment,.... The blessing of redemption by Christ is the source and foundation of the other blessings of grace, before mentioned, the little remnant are favoured with, as justification, pardon of sin, and conversion, Isa 1:18, Isa 1:25 it is of a spiritual nature; the redemption of the soul is a deliverance from the captivity of sin, Satan, and the law, and is plenteous and eternal; the objects of redeeming grace are "Zion" and her converts; not the world, but the church is redeemed by Christ; for by Zion is meant, not a place, but peopl”
  7. Colossians (Baptist/Reformed) “John Gill on Colossians 1:14: In whom we have redemption,.... Which is an excellent and wonderful blessing of grace saints have in and by Christ; and lies in a deliverance from sin, all sin, original and actual, under which they are held captive, in a state of nature, and by which they are made subject to the punishment of death; but through the sacrifice of Christ it is taken, and put away, finished, and made an end of; and they are freed from the damning power of it, or any obligation to punishment for it; and in consequence of this are delivered from the enslaving governing power of it by h”
  8. Isaiah (Lutheran) “Keil & Delitzsch on Isaiah 1:27: Isa 1:27 presents it in a brief and concise form: "Sion will be redeemed through judgment, and her returning ones through righteousness." Mishpat and tzedâkâh are used elsewhere for divine gifts (Isa 33:5; Isa 28:6), for such conduct as is pleasing to God (Isa 1:21; Isa 32:16), and for royal Messianic virtues (Isa 9:6; Isa 11:3-5; Isa 16:5; Isa 32:1). Here, however, where we are helped by the context, they are to be interpreted according to such parallel passages as Isa 4:4; Isa 5:16; Isa 28:17, as signifying God's right and righteousness in their primarily j”
  9. Isaiah (Protestant academic) “Tyndale House on Isaiah 43:21: 43:21 One purpose of redemption is to honor God through the praises of the redeemed (see 1 Pet 2:9).”
  10. 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”
  11. 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:20: God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the history corresponds with this here: an undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, there is a period of fo”
  12. Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:20: The Greek order is, "And through Him (Christ) to reconcile again completely (see on Eph 2:16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, Co2 5:19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," that is, shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union”
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