Contextualizing Bible Teaching to Show the Bigger Picture of Redemption

The concept of redemption is central to the biblical narrative, encompassing the entirety of God's plan to restore humanity to Himself. Luke 1:77 highlights this theme, stating that Jesus came "to give knowledge of salvation to His people in remission of their sins" ^[1]. Understanding this bigger picture of redemption is crucial for contextualizing Bible teaching.

The Bible employs various literary devices, such as parables, to convey the message of redemption. A parable is defined as "a comparison, a similitude, an illustration of one subject by another" ^[2]. Jesus used parables to emphasize the contrast between the insignificant beginnings and glorious consummation of God's kingdom (Matthew 13:31-33) ^[4]. This contrast is a recurring theme throughout the biblical narrative, underscoring the idea that God's redemption plan unfolds gradually.

The sufferings of Christ and His followers are integral to this redemption plan. According to Colossians 1:24, Paul considered his own sufferings as "participating in the sufferings of Christ," emphasizing that Christ still suffers through His people in a world hostile to the message of redemption ^[5]. This understanding is echoed in the writings of various Christian traditions. For instance, Calvin notes that Noah's deliverance from the universal deluge was a figure of baptism, illustrating the method of salvation received through baptism ^[7].

The biblical narrative also highlights the importance of communion with God and empathy towards others as part of the redemption story. Torrey's Topical Textbook emphasizes that Christ set an example of communion with God and that believers are exhorted to exercise empathy towards the afflicted, the chastened, and the weak ^[3]. This emphasis on communal aspects of faith is reflected in the writings of various Christian interpreters. For example, Jamieson, Fausset & Brown note that believers are brought not only to redemption but to the Redeemer Himself, emphasizing the personal and relational aspects of salvation ^[6].

The Old Testament provides a foundation for understanding the bigger picture of redemption. Matthew Henry's commentary on Galatians 4:1 illustrates how the apostle Paul used the comparison of a child under age to explain the advantages of the gospel over the law, highlighting the progression of God's redemption plan ^[8]. Similarly, Adam Clarke's commentary on Isaiah 60 describes the glorious prospect of the Church's flourishing condition, where both Jews and Gentiles become one fold under one Shepherd ^[10].

The Psalms also contribute to this narrative, with Psalm 40 being interpreted as a celebration of God's deliverance followed by a profession of devotion to His service ^[11]. John Chrysostom's homilies on Acts and Romans further emphasize the gradual nature of God's revelation, noting that the early Christian community had to be introduced to more sublime matters of doctrine gradually ^[9].

In contextualizing Bible teaching to show the bigger picture of redemption, it is essential to consider the historical and literary context of the biblical narrative. By doing so, believers can gain a deeper understanding of how the various themes and motifs throughout the Bible contribute to the overall story of God's redemption plan. As Jamieson, Fausset & Brown note, Christ binds up the cause of righteousness in the world with the reception of Himself, underscoring the integral connection between the person of Christ and the message of redemption ^[12].

The biblical narrative presents a complex and multifaceted picture of redemption, encompassing not only personal salvation but also the restoration of creation and the community of believers. By examining the various threads of this narrative, believers can gain a richer understanding of the bigger picture of redemption and its implications for their lives and communities.

Sources

Luke “Luke 1:77 (YLT) — To give knowledge of salvation to His people In remission of their sins,”
Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
Colossians (Protestant academic) “Tyndale House on Colossians 1:24: 1:24–2:5 Paul considers his own role in the widespread preaching of the Good News (1:23). 1:24 I am participating in the sufferings of Christ (literally I am filling up what is lacking in the sufferings of Christ): While the redemptive suffering of Christ is unique and completely finished, Christ still suffers through his people in a world hostile to the message of redemption. Christ and his church will continue to suffer until God’s purposes in this world are complete (see also Mark 13:19-23; Rom 8:17-18; 1 Thes 3:3).”
Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:10: That I may know him--experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (Phi 3:8). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself. the power of his resurrection--assuring believers of their justification (Rom 4:25; Co1 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 11.13: the final issue, that our obedience has been approved by him. In this sense, Peter teaches that Noah’s deliverance from the universal deluge was a figure of baptism, ( 1 Peter 3:21 ;) as if he had said, the method of the salvation, which we receive through baptism, degrees with this deliverance of Noah. Since at this time also the world is full of unbelievers as it was then; therefore it is necessary for us to separate ourselves from the greater multitude, that the Lord may snatch us from destruction. In the same manner, the Chur”
Galatians (Nonconformist/Puritan) “Matthew Henry on Galatians 4:1: In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the gospel of Christ, and endeavored to bring them under the bondage of it. To convince them of their folly, and to rectify their mistake herein, in these verses he prosecutes the comparison of a child under age, which he had touched upon in the foregoing chapter, and thence shows what great advantages we have now, under the gospel, above what they had under the law. And here. I. He acquaints us with the state of the Old”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: secrets, and had seen so many wonders, how was it to be expected that men, but newly dragged away from altars, and idols, and sacrifices, and cats, and crocodiles (for such did the Gentiles worship), and from the rest of their evil ways, should all at once receive the more sublime matters of doctrine? And how in particular should Jews, hearing as they did every day of their lives, and having it ever sounded in their ears, “The Lord thy God is one Lord, and beside Him is none other” ( Deut. vi. 4 ): who also had seen Him hanging nailed on the Cross, n”
Isaiah (Methodist/Wesleyan) “Adam Clarke on Isaiah 60 (introduction): The glorious prospect displayed in this chapter seems to have elevated the prophet even above his usual majesty. The subject is the very flourishing condition of the Church of Jesus Christ at that period of the Gospel dispensation when both Jews and Gentiles shall become one fold under one Shepherd. The imagery employed is of the most consolatory and magnificent description. This blessed state of the world shall follow a time of gross darkness, Isa 60:1, Isa 60:2. The universal diffusion of vital godliness beautifully set forth by a great variety of ima”
Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 40 (introduction): In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In Heb 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by h”
Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 6:22: separate you--whether from their Church, by excommunication, or from their society; both hard to flesh and blood. for the Son of man's sake--Compare Mat 5:11, "for MY SAKE"; and immediately before, "for righteousness' sake" (Luk 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.”

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