Redemption means a price has been paid by one person to liberate another. The Greek words lutroō (λυτρόω), lutron (λύτρον), antilutron (ἀντίλυτρον), and apolutrōsis (ἀπολύτρωσις) are used by NT writers to communicate the truth that Jesus purchased our freedom from the slave-market of sin by means of His sacrificial death on the cross. In the NT, this word group occurs 21 times and apolutrōsis (ἀπολύτρωσις) accounts for roughly half of those uses. Jesus said, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom [lutron] for many” (Mark 10:45). Here, the Greek word lutron refers to “price of release, ransom.”[1] Prior to faith in Christ, we were held captive in Satan’s slave-market of sin, but Christ released us by His shed blood. Paul states, “For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption [apolutrōsis], the forgiveness of sins” (Col 1:13-14). And, “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom [antilutron] for all, the testimony given at the proper time” (1 Tim 2:5-6). Paul wrote, “In Him we have redemption [apolutrōsis] through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). According to BDAG, the Greek word apolutrosis (ἀπολύτρωσις) originally referred to “buying back a slave or captive, i.e. making free by payment of a ransom.”[2] Hoehner notes, “The NT usage of ἀπολύτρωσις refers to one set free on the basis of a ransom paid to God by Christ’s death.”[3] According to Paul Enns, “The word is used to describe the believer being purchased out of the slave market of sin and set free from sin’s bondage. The purchase price for the believer’s freedom and release from sin was the death of Jesus Christ (1 Cor 6:20; 7:23; Rev 5:9; 14:3, 4).”[4] The whole idea of redemption implies antecedent slavery. A slave could obtain freedom if redeemed by a free person. All humanity is enslaved to sin, Jesus being the sole exception, as He was sinless (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). Since Jesus was free from sin, He was able to purchase our freedom and liberate us from our bondage to Satan and sin (Acts 26:18; Col 1:13-14). Merrill Unger states:
“Redemption from this bondage is represented in the Scriptures as both universal and limited. It is universal in the sense that its advantages are freely offered to all. It is limited in the sense that it is effectual only with respect to those who meet the conditions of salvation announced in the gospel. For such it is effectual in that they receive forgiveness of sins and the power to lead a new and holy life. Satan is no longer their captor, and death has lost its sting and terror. They look forward to the redemption of the body (see Heb 2:9; Acts 3:19; Eph 1:7; Acts 26:18; 2 Tim 2:26; 1 Cor 15:55–57; Rom 8:15–23).”[5]
Biblically, we observe that God’s forgiveness is not arbitrary, as though He simply releases someone from their sin-debt without any payment for the offenses that were committed. Nor was the payment for sin made by us, as though we had something of worth to give to God. Peter states, “you were not redeemed [lutroō] with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:18-19). God’s forgiveness was made possible by the blood of Christ, which refers to His sacrificial atoning death on the cross where He died in our place, where “Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). And the blood of Christ is the only coin of the heavenly realm that the Father accepts as payment for our sin debt. Lightner states, “The means of redemption from sin in Scripture is always through the shed blood of Christ, and is therefore related to his death (Gal 3:13; Eph 1:7; Col 1:14; Heb 9:12, 15; 1 Pet 1:18–19; Rev 5:9). His sinless life demonstrated his qualification to be the sin-bearer. One flaw in his character would have disqualified him.”[6] Harold Hoehner notes:
“The OT writings very carefully indicated that the shedding of blood was involved in sacrifice. Sacrificial animals were not killed by strangulation. The shedding of blood is necessary (Lev 17:11; Eph 2:13; 1 Pet 1:19) for without it there is no forgiveness of sins (Heb 9:22), and Paul makes it clear that God has been propitiated in Christ’s redemption, which was in connection with his blood (Rom 3:24–25), and that one is justified by means of Christ’s blood (Rom 5:9). Therefore, the ransom price in connection with deliverance was the sacrificial death of Christ.”[7]
In summary, redemption means Jesus Christ paid the price to liberate us from the bondage of sin through His sacrificial death on the cross. This act of redemption is by means of His shed blood, which serves as the payment for our sin debt. At the moment of faith in Christ, we are transferred from enslavement to sin to freedom in Christ, where we enjoy forgiveness of sins and new life. While redemption is offered to all, it is effective only for those who believe in Christ as Savior.
Dr. Steven R. Cook
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- Free Grace Salvation
- What is Free Grace Theology?
- Saved by Grace Alone, Through Faith Alone, in Christ Alone
- Knowing and Doing the Will of God
- The High Calling of God’s Servant
- The Life of Faith
- The Righteous Lifestyle of the Believer
- Walking Worthy of God’s Call to Service
- God’s Gift of Righteousness
- Eternal Life
- Assurance of Salvation
- The Cross & Crucifixion of Jesus
- Two Kinds of Forgiveness with God
- Defining Salvation in the Bible
- Who is the One Who Saves?
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[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 605.
[2] Ibid., 117.
[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 206.
[4] Paul P. Enns, The Moody Handbook of Theology, 323.
[5] E. McChesney, “Redemption,” The New Unger’s Bible Dictionary, 1069.
[6] Robert P. Lightner, Handbook of Evangelical Theology, 195.
[7] Harold W. Hoehner, Ephesians: An Exegetical Commentary, 207.
