Redemption and Covenant in Patriarchal Narratives
Redemption, in its biblical sense, refers to the act of purchasing back something that was lost through the payment of a ransom [1]. This concept is deeply intertwined with the idea of covenant throughout the biblical narrative, particularly in the patriarchal accounts. The Greek term apolutrosis, used nine times in Scripture, consistently conveys this idea of a ransom or price paid, as seen in passages like Matthew 20:28 and Mark 10:45 [1]. The Old Testament, specifically the Septuagint, also uses lutron to describe redemption in both human-to-human interactions (Leviticus 19:20; 25:51; Exodus 21:30; Numbers 35:31-32; Isaiah 45:13; Proverbs 6:35) and in humanity's relationship with God (Numbers 3:49; 18:15) [1].
The patriarchal narratives in Genesis lay the groundwork for understanding God's covenantal relationship with humanity, which inherently involves themes of promise and redemption. While the term "redemption" might not always be explicitly used, the actions and promises of God to figures like Abraham, Isaac, and Jacob establish a pattern of divine intervention to restore or secure a chosen people. For instance, God's call to Abraham in Genesis 12:1 initiates a covenant that promises land, descendants, and blessing, implying a redemptive purpose for Abraham and his offspring [5, 6]. This covenant is not merely a legal agreement but a relational bond that anticipates God's ongoing work to deliver and preserve his people.
The concept of covenant evolves throughout biblical history. The "first covenant," established at Sinai, was not without fault and did not fully address human weaknesses, indicating it was not the ultimate fulfillment of God's plan [4]. The prophet Jeremiah foretold a "new covenant" that would supersede the old (Jeremiah 31:31-34) [4, 7]. This prophecy is significant because it points to a future redemptive act that would establish a more effective and lasting relationship between God and his people. The author of Hebrews explicitly states that by speaking of a "new covenant," God has rendered the first one obsolete and "near to vanishing away" [3].
The New Testament interprets Jesus Christ's redemptive mission as the realization of this new covenant [7]. His death is presented as the means by which this new covenant is ratified, securing forgiveness for sins that the old covenant could not fully address and granting an eternal inheritance to those who are called [8]. This redemption is described as a present possession for believers, freeing them from the power, guilt, and penal consequences of sin [9]. Just as a kinsman could redeem a bond-servant in ancient Israel (Leviticus 25:48), Christ, as the Son of God and Son of Man, became humanity's kinsman to redeem them [9].
The continuity between the patriarchal covenants and the new covenant is crucial. The promises made to the patriarchs, though initially understood in terms of physical descendants and land, find their ultimate fulfillment in Christ and the spiritual inheritance of the new covenant. The Old Testament sacrifices and laws, while pointing to the need for atonement, were ultimately insufficient to solve human sinfulness [4]. The new covenant, established through Christ's sacrifice, provides the definitive and complete redemption foreshadowed in earlier covenants and practices, such as the restitution for guilt made to Yahweh through the priest [2].
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”
- Numbers “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s; besides the ram of the atonement, by which atonement shall be made for him. -- Numbers 5:8”
- Hebrews “In that he says, “A new covenant”, he has made the first old. But that which is becoming old and grows aged is near to vanishing away. -- Hebrews 8:13”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 8:7: 8:7-13 The author quotes Jer 31:31-34, an Old Testament prophecy concerning the new covenant that includes a number of striking promises. Establishing the superiority of the new covenant lays a foundation for the argument in Heb 9:1–10:18 that the Son’s offering under the new covenant was superior to the offerings of the old covenant. 8:7 The first covenant, made at Sinai, was not faultless. It was not the end of God’s plan, because it didn’t solve human weaknesses (see 7:11-28; 8:9).”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.1: Index of Scripture References Genesis 1:1 1:27 1:27 3:17 3:17 3:18 4:11 4:13 4:14 6:5 7:11 8:1 10:4 10:11 11:29 11:31 11:31 12:1 12:1 12:17 14:6 14:16 15:1 17:7 17:7 19:24 19:37 20:2 20:8 20:14 21:2 21:5 25:1 25:14 25:14 27:38 27:38 32:3 32:10 32:12 36:8 36:9 Exodus 3:8 7:13 8:15 13:3 13:5 13:8 13:14 13:17 14:14 14:21 14:22 15:10 17 18:21 19:5 19:6 19:6 19:6 19:6 20:1 20:2 20:24 20:25 23:32 27:1 29:45 33:3 34:6 34:6 34:15 34:30 Leviticus 19:9 19:10 26:3-13 26:8 26:12 26:12 26:16 Numbers 3:1-4:49 10:36 12:6 13:22 23:19 24:13 30:3 32:34 Deutero”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- Jeremiah (Protestant academic) “Tyndale House on Jeremiah 31:31: 31:31 The day of the new covenant was realized when Jesus Christ accomplished his redemptive mission on earth (see Heb 8:8-12).”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:15: for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; ”
- 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”