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The Cleansing Nature of Redemption in Christian Theology

Redemption, understood as the purchase back of something lost through the payment of a ransom, carries a profound cleansing nature in its biblical and theological articulation [1]. This concept is central to the Christian understanding of salvation, addressing humanity's fallen state and God's provision for restoration.

The need for cleansing arises from the pervasive reality of sin. All human beings are considered born sinners [11], and sin is characterized as rebellion against God [13], a love of self, and a dishonor to the Creator [12]. It encompasses both outward acts and the corrupt nature within [15]. God's anger is a necessary response to sin [14], and humanity, both Gentile and Jew, is universally under sin's power [14].

Redemption, therefore, involves a process of purification and reconciliation. The Greek word apolutrosis, translated as redemption, consistently carries the idea of a ransom or price paid [1]. This ransom is uniquely provided by Christ, who is identified as the Redeemer [9]. Through Christ's blood, believers receive redemption and the remission of sins [4]. This forgiveness is a constituent part of justification, where God absolves the sinner from the condemnation of the law, removing the guilt of sin and the liability to eternal wrath [7]. This act of grace frees the sinner from the penalty of their sins [7].

The cleansing nature of redemption extends beyond the forgiveness of past sins to a transformation of the individual. Titus 3:5 states that God saves "not by works of righteousness, which we did ourselves, but according to his mercy, through the washing of regeneration and renewing by the Holy Spirit" [6]. This "washing of regeneration" signifies a spiritual rebirth, marking a new beginning.

This spiritual regeneration initiates a process known as sanctification. Sanctification is described as the work of the Holy Spirit, bringing the entire person increasingly under the influence of new, gracious principles implanted during regeneration [2]. It is the ongoing perfection of the work begun in regeneration and affects the whole person [2]. John Calvin highlights that the "entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration" [16]. The remission of sins addresses the guilt, while spiritual regeneration addresses the corruption and leads to a "newness of life" [16].

The cleansing aspect of redemption also involves reconciliation. Reconciliation signifies a change from enmity to friendship, a mutual transformation between parties who were at odds [3]. In the context of redemption, it involves a change in the sinner's character, moving from being an enemy of God to yielding full confidence and love [3]. This is not merely a change in human disposition but also refers to God Himself as the party reconciled [3].

Biblical imagery further illustrates this cleansing. The Old Testament concept of purification involved rituals to restore an unclean person to community and worship, such as on the Day of Atonement or for specific cases like leprosy [5]. The author of Hebrews draws a comparison, arguing that if the blood of animals could purify externally, "how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ" [17]. Similarly, baptism is presented as a figure that saves, not by physically removing dirt, but by the "answer of a good conscience toward God, by the resurrection of Jesus Christ" [8, 10]. This suggests an internal, spiritual cleansing and commitment.

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. Easton's Bible Dictionary “Easton's Bible Dictionary: Sanctification — Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:1”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
  4. Colossians “Colossians 1:14 (LITV) — in whom we have redemption through His blood, the remission of sins;”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Purification — The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges. The great annual purification of the people was on the Day of Atonement (q.v.). But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncle”
  6. Titus “not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, -- Titus 3:5”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
  8. I Peter “I Peter 3:21 (Webster) — The like figure to which, [even] baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ:”
  9. 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.)”
  10. King James Version “[KJV] 1 Peter 3:21 — The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:”
  11. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  12. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  13. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  14. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  15. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  16. CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 28.3: become man, and be a partaker of our flesh, that he might be our brother: it was necessary that he should by dying become a sacrifice, that he might make his Father propitious to us. That he might present us holy. Here we have the second and principal part of our salvation — newness of life. For the entire blessing of redemption consists mainly in these two things, remission of sins, and spiritual regeneration. ( Jeremiah 31:33 .) What he has already spoken of was a great matter, that righteousness has been procure”
  17. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:13: PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN Heb 9:12. (Heb. 9:13-28) if--as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead? ashes of an heifer-- (Num 19:16-18). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer”
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