Applying the Principle of Redemption Money to Economic Inequality
The concept of redemption, fundamentally understood as the purchase back of something lost through the payment of a ransom, has significant implications for understanding economic inequality [1]. While often applied to spiritual salvation, the underlying principle of restoring what was lost or unjustly taken can be extended to societal structures.
In biblical contexts, the Greek term apolutrosis signifies redemption, consistently carrying the idea of a ransom or price paid (lutron) [1]. This is evident in passages such as Matthew 20:28 and Mark 10:45, where Christ's life is presented as a ransom for many. The Septuagint (LXX) uses lutron in both human-to-human relations (e.g., Leviticus 19:20, 25:51; Exodus 21:30) and human-to-God relations (e.g., Numbers 3:49, 18:15), always implying a payment for release or restoration [1].
The New Testament emphasizes spiritual redemption through Christ's blood, not with "corruptible things, as silver and gold" [3, 6]. This redemption is from the "power, guilt, and penal consequences of sin" [4]. John Gill notes that the redemption of a soul, being of immense value, requires a price far greater than earthly wealth, as even those with vast riches cannot redeem their own souls or others' [6]. This highlights a crucial distinction: while spiritual redemption transcends material wealth, the principle of a "price paid" for restoration remains central.
However, the concept of redemption also appears in economic and social contexts within the biblical narrative. The Mosaic Law, for instance, included provisions against usury, particularly when lending to those in necessity [7]. Matthew Henry, commenting on Exodus 22:25, explains that the law generally forbade charging interest among Israelites because they typically borrowed out of necessity, not for trade. This suggests a concern for preventing the exploitation of the vulnerable and maintaining economic equity within the community [7].
The idea of "redeeming the time" (Ephesians 5:16; Colossians 4:5) further illustrates a broader application of the principle. This phrase, translated from the Greek, means "buying up for yourselves the seasonable time" [5]. John Gill interprets this as a diligent and careful use of time, improving it to the best advantage [8]. While primarily spiritual, this concept implies a wise stewardship of resources—including time—to achieve beneficial outcomes, which can be paralleled with the responsible management of economic resources to address inequality.
Some interpretations connect repentance and acts of justice with a form of "redemption" from negative consequences. For example, in Daniel 4:27, the counsel to Nebuchadnezzar to "break off" his sins by righteousness and his iniquities by showing mercy to the poor is seen by some as a way to "redeem" or prolong his tranquility [2]. While Jamieson, Fausset & Brown caution against interpreting this as expiation of sins by meritorious works, they acknowledge it implies that repentance demonstrated through works of justice and charity can lead to a remission of punishment or a delay in its arrival [2]. This suggests that actions addressing social and economic injustice can have redemptive effects on societal well-being.
Jewish tradition also emphasizes ethical conduct in economic matters. Ramban (Nachmanides), commenting on Exodus 18:21, discusses the importance of judges "hating unjust gain," even to the point of disdaining money that could be legally collected if it was obtained through questionable means [9]. This reflects a deep-seated concern for justice and fairness in financial dealings, aligning with the broader principle of restoring what is right and preventing exploitation.
Sources
- 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”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 4:27: break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Luk 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Isa 38:1-5; Nineveh, Jon 3:5-10; Jer 18:7-8. The cha”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:18: Another motive to reverential, vigilant fear (Pe1 1:17) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" (Pe1 1:4) given to us as sons, by the promise of God. corruptible--Compare Pe1 1:7, "gold that perisheth," Pe1 1:23. silver and gold--Greek, "or." Compare Peter's own words, Act 3:6 : an undesigned coincidence. redeemed--Gold and silver being li”
- 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”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:16: Redeeming the time-- (Col 4:5). Greek, "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying off from the vanities of "them that are without" (Col 4:5), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favorable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" (Eph 5:15). In a larger sense, the whole season f”
- 1 Peter (Baptist/Reformed) “John Gill on 1 Peter 1:18: Forasmuch as ye know,.... From the Scriptures of truth, by the testimony of the Spirit, by his work upon the soul, and by the application of the benefits of redemption, such as justification, pardon, adoption, and sanctification; see Job 19:25, that ye were not redeemed with corruptible things, as silver and gold. The redemption of a soul, which is of more worth than a world, requires a greater price than gold and silver; and those who have the largest share thereof, can neither redeem their own souls with it, nor the souls of others. The soul is immortal and incor”
- Exodus (Nonconformist/Puritan) “Matthew Henry on Exodus 22:25: Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity (Exo 22:25), as in that case, Neh 5:5, Neh 5:7. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 5:14: Redeeming the time,.... Or "buying time"; a like expression is used in Dan 2:8, which we render, gain time: but in the Chaldee text it is, "buy time": and so Jacchiades, a Jewish commentator on the place, renders it, , "ye buy this opportunity"; and the Septuagint version uses the same phrase the apostle does here; but there it seems to signify a study to prolong time, to put off the business to another season; but here taking time for a space of time, it denotes a careful and diligent use of it, an improvement of it to the best advantage; and shows that it is valu”
- Sefaria (Jewish (Kabbalistic/Philosophical)) “Ramban (Nachmanides) on Exodus 18:21: HATING UNJUST GAIN. “Men who disdain their own money in a law-suit, just as we say: 115 Baba Bathra 58b. ‘Any judge from whom money is collected by a judgment is not qualified as a judge.’” Thus Rashi’s language. By this, Rashi meant to explain that they disdain all money which they know can be collected from them by law, and return it themselves even though it is truly theirs, such as the case wherein one bought a slave without witnesses, 116 And the owner comes to reclaim him. Now even though the slave is rightfully the buyer’s, the latter knows that bec”