Redemption through Israel's Sinful History in the Bible
The biblical narrative frequently portrays Israel's history as marked by persistent sin and infidelity, yet it simultaneously emphasizes God's redemptive work through and despite these transgressions [10, 11, 12]. This theme is evident from Israel's earliest days, with their redemption from Egypt serving as a foundational act of God's deliverance, a theme reiterated throughout the Old Testament in poetic, prophetic, and historical literature [11].
Despite this initial redemption, Israel's history is characterized by a "series of transgressions" [10]. For instance, the people forgot the source of their prosperity and chose to do evil, likened to a prosperous grapevine that God had transplanted but which then yielded bad fruit [9]. The book of Numbers records numerous instances where Israel's history after leaving Egypt was a cycle of sin followed by divine forgiveness [10]. The prophet Hosea and Isaiah both speak of Israel's unfaithfulness, comparing them to a vineyard that produced wild grapes [9].
The consequences of Israel's sin were severe. The northern kingdom of Israel, for example, was delivered up due to the sin of Jeroboam, which he committed and caused Israel to commit [3]. The demise of both kingdoms was ultimately attributed to their "persistent sin of infidelity," as they worshiped other gods instead of remaining true to their Redeemer [11]. This pattern of sin and its consequences is a recurring motif, with the community confessing their sins and the "many acts of unbelief" of their ancestors [12].
However, even within this narrative of sin, the concept of redemption remains central. Redemption is understood as the purchase back of something lost, often through the payment of a ransom [6]. In the context of Israel, God is consistently presented as the one who redeems [4]. The Psalmist declares, "And He doth redeem Israel from all his iniquities!" [1]. This redemption is not merely from external dangers or bondage, but specifically from the "guilt and the pollution of sin" [5].
The New Testament further develops this theme, asserting that "all Israel will get salvation" [2]. This salvation is linked to a redeemer who will come out of Zion to take away wrongdoing from Jacob [2]. This aligns with the broader biblical understanding that redemption is ultimately achieved through Christ, by his blood, and from the power of sin and all iniquity [4, 8]. God's long-suffering is also highlighted as a factor in this redemptive process, as it is intended to lead to repentance and is exercised even towards the wicked [7].
The biblical narrative thus presents a complex picture: Israel's history is undeniably marked by sin and rebellion, yet God's character is consistently portrayed as one who redeems and pardons, even in the face of persistent unfaithfulness [10, 12, 7]. This divine long-suffering and commitment to redemption underscore the overarching biblical message of grace that transcends human failure [7].
Sources
- Psalms “Psalms 130:8 (YLT) — And He doth redeem Israel from all his iniquities!”
- Romans “Romans 11:26 (BBE) — And so all Israel will get salvation: as it is said in the holy Writings, There will come out of Zion the One who makes free; by him wrongdoing will be taken away from Jacob:”
- I Kings “I Kings 14:16 (Rotherham) — That he may deliver up Israel,—on account of the sin of Jeroboam, which he committed, and which he caused, Israel, to commit.”
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Salvation — This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, "the great salvation" (Heb. 2:3). (See [546]REDEMPTION; [547]REGENERATION.)”
- 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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Long-Suffering of God, The — Is part of his character -- Ex 34:6; Nu 14:18; Ps 86:15. Salvation, the object of -- 2Pe 3:15. Through Christ's intercession -- Lu 13:8. Should lead to repentance -- Ro 2:4; 2Pe 3:9. An encouragement to repent -- Joe 2:13. Exhibited in forgiving sins -- Ro 3:25. Exercised toward His people. -- Isa 30:18; Eze 20:17. The wicked. -- Ro 9:22; 1Pe 3:20. Plead in prayer -- Jer 15:15. Limits set to -- Ge 6:3; Jer 44:22. The wicked Abuse. -- Ec 8:11; Mt 24:48,49. Despise. -- Ro 2:4. Punished for despising. -- Ne 9:30; Mt 24:48-51; Ro 2:5. Illustr”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Pardon — Promised -- Isa 1:18; Jer 31:34; Heb 8:12; Jer 50:20. None without shedding of blood -- Le 17:11; Heb 9:22. Legal sacrifices, ineffectual for -- Heb 10:4. Outward purifications, ineffectual for -- Job 9:30,31; Jer 2:22. The blood of Christ, alone, is efficacious for -- Zec 13:1; 1Jo 1:7. Is granted By God alone. -- Da 9:9; Mr 2:7. By Christ. -- Mr 2:5; Lu 7:48. Through Christ. -- Lu 1:69,77; Ac 5:31; 13:38. Through the blood of Christ. -- Mt 26:28; Ro 3:25; Col 1:14. For the name's sake of Christ. -- 1Jo 2:12. According to the riches of grace. -- Eph 1:7. On”
- Psalms (Protestant academic) “Tyndale House on Psalms 80:8: 80:8-11 Israel has a glorious past, beginning with its redemption from Egypt. 80:8-9 Israel had been a prosperous grapevine (Gen 1:28; Gal 5:22-23) that God transplanted into the land of Canaan at the time of the conquest. However, the people forgot the source of their prosperity and chose to do evil (Isa 5:1-7; Hos 10:1).”
- Numbers (Protestant academic) “Tyndale House on Numbers 14:19: 14:19 Israel’s history since leaving Egypt had been a series of transgressions forgiven by the Lord (chs 11–12; Exod 15:22-27; 17:1-7; 32:1-14; Lev 10).”
- 2 Kings (Protestant academic) “Tyndale House on 2 Kings 17:7: 17:7 sinned against the Lord . . . who had brought them . . . out of Egypt: Israel’s demise was due to the people’s persistent sin of infidelity. Rather than remaining true to their Redeemer, the Israelites worshiped other gods. • Israel’s redemption out of Egypt is a theme repeated throughout the Old Testament, appearing in the poetic literature (Exod 15:1-18; Pss 77:13-20; 105:26-45; 106:7-12; 114:1-8; Hab 3:3-15), the prophets (Isa 63:11-14; Jer 2:1-8; 32:21-23; Ezek 20:10-12; Mic 6:4), and the historical literature (Josh 3:5; 4:14, 18-24; 1 Sam 12:6).”
- Psalms (Protestant academic) “Tyndale House on Psalms 106:6: 106:6-13 The community joins together to confess their sins and their ancestors’ many acts of unbelief. 106:6 The story of Israel’s redemption encompasses their sinful response from the days of the ancestors to the present (106:43). The themes of sin and divine wrath both open and close Book Four (90:1-9; 106:6, 23, 43).”