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Redemption through the Mighty God in the Bible

Redemption, in a biblical context, refers to the act of purchasing back something that was lost through the payment of a ransom [3]. This concept is central to Christian theology, emphasizing deliverance from sin and its consequences through the work of God. The Greek word apolutrosis, used nine times in Scripture, consistently carries the idea of a ransom or price paid [3].

The Old Testament provides instances where lutron (ransom) is used in human-to-human relationships, such as in Leviticus 19:20 and Exodus 21:30, and also in the context of humanity's relationship with God, as seen in Numbers 3:49 [3]. The name Geuel, meaning "God's redemption," and Pedaiah, meaning "redemption of the Lord," further illustrate this concept in ancient Israelite culture [6, 7].

The New Testament articulates that this redemption is accomplished through Christ Jesus [1]. Ephesians 1:7 states, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace" [2]. This highlights that Christ's blood is the price paid for redemption [4]. The Torrey's Topical Textbook defines redemption as being "of God" and "by Christ," specifically "by the blood of Christ" [4]. Christ was sent to effect this redemption, and He is considered the one through whom believers are made righteous [4].

Redemption encompasses deliverance from various forms of bondage:

The concept of God as a "mighty savior" and "Divine Warrior and Redeemer" is evident in passages like Zephaniah 3:17 [9]. This passage also refers to God as "the Mighty God," a title also applied to the Messiah in Isaiah 9:6 [9]. The power of God is intrinsically linked to redemption, as seen in Psalm 66:7, where God's power brings redemption, paralleling His power in creation [11]. John Gill, commenting on Psalm 136:12, notes that the redemption of "the mystical Israel of God" is by a "mighty Redeemer, the Lord of hosts," who delivers them from enemies stronger than themselves [8].

The redemption offered by God is not limited to a specific group but extends to "all the elect of God, his church and people, of whatsoever nation," as John Gill explains regarding Jeremiah 31:11 [13]. This redemption is described as spiritual, delivering the soul from the captivity of sin, Satan, and the law [12].

The act of redemption is a demonstration of God's grace and mercy [1]. Romans 3:24 states that believers are "justified freely by his grace through the redemption that is in Christ Jesus" [1]. The Torrey's Topical Textbook highlights that the atonement, which effects redemption, exhibits the grace, mercy, and love of God and Christ, reconciling God's justice and mercy [5]. Zacharias, in Luke 1:68, praises God for having "visited and redeemed his people," recognizing God's return after a long silence to bring mercy [14]. Isaiah 1:27 further connects redemption with judgment and righteousness, indicating that Zion will be redeemed through God's just actions and the righteousness of those who return to Him [15].

Sources

  1. Romans “being justified freely by his grace through the redemption that is in Christ Jesus; -- Romans 3:24”
  2. 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;”
  3. 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”
  4. 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”
  5. 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; ”
  6. Hitchcock's Bible Names “Hitchcock's Bible Names: Geuel — God's redemption”
  7. Hitchcock's Bible Names “Hitchcock's Bible Names: Pedaiah — redemption of the Lord”
  8. Psalms (Baptist/Reformed) “John Gill on Psalms 136:12: With a strong hand, and with a stretched out arm,.... Exerting his power in a very open manner, and continuing it till he had effected the work; bringing his people out of Egypt, which is always ascribed to his great strength and mighty power, Exo 13:3. The redemption of the mystical Israel of God is by a mighty Redeemer, the Lord of hosts; who has redeemed them out of the hands of their enemies, that were stronger than they, and too strong for them: the conversion of them is by the power of the grace of God, even by the exceeding greatness of his power, and yet bot”
  9. Zephaniah (Protestant academic) “Tyndale House on Zephaniah 3:17: 3:17 a mighty savior: God was Israel’s Divine Warrior and Redeemer (see Ps 24:8-10; Isa 42:13; Hab 3:8-15). One of God’s titles is “the Mighty God” (Isa 10:21). This title also applies to the Messiah (Isa 9:6). • He will rejoice over you: Not only will Jerusalem and all Israel rejoice in God (Zeph 3:14) but God will also rejoice over them as a purified and faithful people (see 3:12-13).”
  10. 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”
  11. 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).”
  12. 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”
  13. Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 31:11: For the Lord hath redeemed Jacob,.... Not the patriarch Jacob singly and personally, though he no doubt was a redeemed one; nor his carnal posterity, at least not all of them, only a remnant among them, and especially not them only; but the Gentiles also, even all the elect of God, his church and people, of whatsoever nation, which frequently go by this name in the prophetic writings: and this redemption of them by Christ, which, though future, is spoken of as past, because of the certainty of it; and is the ground and foundation of their being gathered in effectua”
  14. 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”
  15. 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”
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