The Gospel and Human Redemption in Romans
The Apostle Paul declares the gospel to be "the power of God unto salvation to every one that believeth" in Romans 1:16 [5]. This message, which Paul "fully preached" from Jerusalem to Illyricum, centers on human redemption through Christ Jesus [3].
Redemption, in its biblical sense, signifies the "purchase back of something that had been lost, by the payment of a ransom" [2]. The Greek term apolutrosis, used nine times in Scripture, consistently carries this meaning of a price paid, or lutron [2]. This concept is found in the Old Testament (LXX version) in both human-to-human contexts, such as redeeming a bond-servant, and in human-to-God contexts, like the redemption of firstborns [2, 6]. In the New Testament, this redemption is specifically tied to Christ. As Jamieson, Fausset & Brown explain, Christ became the Son of Man to act as our kinsman-redeemer, paying the ransom for humanity's sin [6].
Paul emphasizes that this redemption is a gift, stating that believers are "justified freely by his grace through the redemption that is in Christ Jesus" (Romans 3:24) [1]. This redemption addresses the "power, guilt, and penal consequences of sin" [6]. The gospel, therefore, is not merely a set of teachings but a dynamic force that brings about salvation [5]. John Chrysostom, in his homilies on Romans, notes that the prophetic conception of the Messiah's work included salvation for the Gentiles, demonstrating that Christ's ministry was not limited to the "circumcision" but extended to bring salvation to all who would "glorify God for his mercy" [4].
The message of the gospel was considered by Paul to be of such inherent glory that he was "not ashamed" to proclaim it, even in Rome, the "mistress of the world," despite it being a "stumbling-block" to Jews and "foolishness" to Greeks [5]. Adam Clarke notes that Paul's epistle to the Romans outlines his divine call to apostleship and the purpose of his calling, which was to impart spiritual gifts and commend the faith of the Roman church [7].
The concept of redemption in Romans also touches upon the human condition. Chrysostom discusses the interpretation of Romans 7:14-25, where Paul describes an internal struggle. While some interpreters view this as representing the regenerate man, others, including Chrysostom, see it as personifying the unregenerate man awakened to a sense of sin by the law [9, 10]. This highlights the necessity of the gospel's redemptive power for those under the law's condemnation. The widespread acceptance of the gospel, even by "an immense multitude," transformed society, making "Earth... become a heaven" in terms of conduct and boldness, according to Chrysostom [8]. The grace offered through Christ's redemption allows individuals to receive "true riches" and be "set free from this grievous poverty" [11].
Sources
- Romans “being justified freely by his grace through the redemption that is in Christ Jesus; -- Romans 3:24”
- 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”
- Romans “in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; -- Romans 15:19”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: against” a person, same word as “alienation” just before. 1633 The quotations in the passage on which this homily is based are all taken from the LXX. with a few trifling verbal changes. They are designed to show that the prophetic conception of the Messiah’s work contemplated salvation for the Gentiles, so that Christ was not to be merely a “minister of the circumcision,” but that he is to bring through the Jews salvation to the Gentiles so that they shall “glorify God for his mercy” ( 9 ). The passages in the O.T. relate primarily either to the Psa”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:16: For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (Co1 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of God unto salvation to every one that believeth--Here and in Rom 1:17 the apostle”
- 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”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 1 (introduction): St. Paul shows the Romans his Divine call to the apostleship, and for what end he was thus called, Rom 1:1-6. His salutation to the Church at Rome, and his commendation of their faith, Rom 1:7, Rom 1:8. His earnest desire to see them, that he might impart to them some spiritual gifts, Rom 1:9-15. His description of the Gospel of Christ, Rom 1:16, Rom 1:17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, Rom 1:18-32. Preliminary Observations Different interpreters have divided this epistle into certain parts or”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: no longer tells the number of them that believe; at such a rate was the faith making way even to an immense multitude, and so widely was the Resurrection proclaimed. So then “the people magnified them:” but they were now no longer lightly to be despised as once they were: for in a little moment, at a single turn of the scale, such have been the effects produced by the fisherman and by the publican! Earth was become a heaven, for manner of life, for boldness of speech, for wonders, for all besides; like Angels were they looked upon with 79 wonder: all”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: among interpreters (1) that he is representing the regenerate man. (For the arguments by which this view is supported see Hodge on Romans in loco ). (2) That he is here personating the unregenerate man who, however, has become awakened under the law to a sense of his sinful condition. This view is preferred on the following grounds. (1) The connection of 14–25 with the argument of 7–13 , which shows the power of the law to awaken the consciousness of sin and can therefore apply only to the Jew aroused by the law. (2) The relation of the passage to ch”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: that so receiving the true riches, and being set free from this grievous poverty, thou mayest obtain the present blessings, and those to come, by the grace and love toward man, etc. 1390 Chrys. gives no hint of any controversy as to the interpretation of the passage vii. 14–25 . In modern times the question has been greatly disputed: Whom does the apostle represent by the “I” who is waging such an unsuccessful combat with sin? Passing by the views that he refers to himself personally (Hofmann) and that he refers to the Jewish people under the old dis”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: v. 12.”