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Redemption and Deliverance in the Book of Exodus

The Book of Exodus, named for the Greek word meaning "departure" or "outgoing," chronicles the foundational event of Israel's liberation from Egyptian bondage [2]. This "great deliverance" is often referred to as the Exodus itself, a pivotal moment in Israelite history occurring around 1490 BC, four hundred and eighty years before the building of Solomon's temple [4]. The narrative details the Israelites' growth in Egypt, their preparations for departure, and their journey from Egypt to Sinai [2].

The concepts of redemption and deliverance are central to the Exodus narrative. Deliverance, in this context, refers to God's act of saving the Israelites from their oppressors. The Hebrew word for "save" used in Exodus 14:30, describing the Exodus from Egypt, also appears in other biblical texts to denote salvation and victory coming from God [10]. This divine intervention is portrayed as a compassionate act, as God saves and restores His people Israel out of compassion [10]. The story of the Exodus, particularly God's victory over the sea, is presented as a miraculous act intended to redeem people for Himself [9].

Redemption, closely related to deliverance, involves the "purchase back of something that had been lost, by the payment of a ransom" [3]. The Greek term apolutrosis, used nine times in Scripture, consistently carries the idea of a ransom or price paid [3]. In the Old Testament, the concept of redemption (lutron) appears in various contexts, including human-to-human interactions (e.g., a ransom for a life in Exodus 21:30) and human-to-God relations (e.g., Numbers 3:49) [3, 1]. For instance, Exodus 21:30 states that if a ransom is laid upon someone, they "shall give for the redemption of his life whatever is laid on him" [1]. Another example from Exodus involves the redemption of the firstborn: "The firstborn of a donkey you shall redeem with a lamb: and if you will not redeem it, then you shall break its neck. All the firstborn of your sons you shall redeem" [5].

The Exodus event serves as a significant type or foreshadowing of a greater redemption. The "exodus from this world" that Jesus accomplished—his death, resurrection, and ascension—is understood as God's "new and greater exodus," a supreme act of deliverance in the New Testament [8]. This New Testament understanding of redemption is described as being "by Christ" and "by the blood of Christ" [6]. It is a redemption from the bondage of the law, the curse of the law, the power of sin, and all iniquity [6].

Theological interpretations expand on this. John Gill, a Baptist/Reformed commentator, explains that the redemption of Zion (the church) by Christ is a spiritual deliverance from the captivity of sin, Satan, and the law [11]. This spiritual deliverance is also described as being from "the law, sin, Satan, the world, death, hell, and wrath to come, by Christ" [12]. one commentary tradition by Jamieson, Fausset & Brown notes that redemption is "from the power, guilt, and penal consequences of sin" [13]. They also highlight the idea of a kinsman redeemer, where the Son of God became the Son of Man to redeem humanity, echoing the Old Testament concept where a kinsman might redeem a bond-servant [13].

The concept of redemption also appears in the book of Job, where the term "redeem" is used in reference to God's pardon and relief for sufferers [7]. While this can refer to intercession, the language is seen as pointing to the "eternal redemption found" through Jesus Christ's blood and meritorious intercession [7]. Thus, the Exodus, as a historical act of deliverance and redemption, lays the groundwork for understanding the broader theological concept of redemption that culminates in Christ's work.

Sources

  1. Exodus “If a ransom is laid on him, then he shall give for the redemption of his life whatever is laid on him. -- Exodus 21:30”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Exodus, Book of — Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means "departure" or "outgoing." This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., "and these are the names"). It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (2-12:36). (3.) Their journeyings from Egypt to Sinai (12:37-19:2). (4.) The giving of ”
  3. 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”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Exodus — The great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with "a mighty hand and with an outstretched arm" (Ex 12:51; Deut. 26:8; Ps 114; 136), about B.C. 1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple. The time of their sojourning in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty y”
  5. Exodus “The firstborn of a donkey you shall redeem with a lamb: and if you will not redeem it, then you shall break its neck. All the firstborn of your sons you shall redeem. No one shall appear before me empty. -- Exodus 34:20”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Redemption — Defined -- 1Co 6:20; 7:23. Is of God -- Isa 44:21-23; 43:1; Lu 1:68. Is by Christ -- Mt 20:28; Ga 3:13. Is by the blood of Christ -- Ac 20:28; Heb 9:12; 1Pe 1:19; Re 5:9. Christ sent to effect -- Ga 4:4,5. Christ is made, to us -- 1Co 1:30. Is from The bondage of the law. -- Ga 4:5. The curse of the law. -- Ga 3:13. The power of sin. -- Ro 6:18,22. The power of the grave. -- Ps 49:15. All troubles. -- Ps 25:22. All iniquity. -- Ps 130:8; Tit 2:14. All evil. -- Ge 48:16. The present evil world. -- Ga 1:4. Vain conversation. -- 1Pe 1:18. Enemies. -- Ps 106”
  7. Job (Presbyterian) “Jamieson, Fausset & Brown on Job 33:24: Apodosis to Job 33:23. he--God. Deliver--literally, "redeem"; in it and "ransom" there is reference to the consideration, on account of which God pardons and relieves the sufferers; here it is primarily the intercession of Elihu. But the language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its full realization only in the "eternal redemption found" by God in the price paid by Jesus Christ for it; that is, His blood and meritorious intercession (Heb 9:12). "Obtained," literally, "fou”
  8. Luke (Protestant academic) “Tyndale House on Luke 9:31: 9:31 his exodus from this world: The Greek word exodos means “departure.” As the exodus from Egypt was God’s great act of deliverance in the Old Testament, so Jesus’ exodus from this world—his death, resurrection, and ascension—was God’s great act of deliverance in the New Testament. Jesus would accomplish a new and greater exodus.”
  9. Psalms (Protestant academic) “Tyndale House on Psalms 66:5: 66:5-7 The story of the Exodus and God’s victory over the sea evokes responses of astonishment (66:5) and worship (66:6). God works miracles . . . for people in order to redeem them for himself.”
  10. Zechariah (Protestant academic) “Tyndale House on Zechariah 10:6: 10:6 save: This Hebrew word is also used for the exodus from Egypt (see Exod 14:30). Salvation and victory come from God (Ps 3:8; Isa 63:1). • God saves and restores his people Israel because of his compassion (see Exod 33:19; Pss 103:13; 111:4; Lam 3:32).”
  11. Isaiah (Baptist/Reformed) “John Gill on Isaiah 1:27: Zion shall be redeemed with judgment,.... The blessing of redemption by Christ is the source and foundation of the other blessings of grace, before mentioned, the little remnant are favoured with, as justification, pardon of sin, and conversion, Isa 1:18, Isa 1:25 it is of a spiritual nature; the redemption of the soul is a deliverance from the captivity of sin, Satan, and the law, and is plenteous and eternal; the objects of redeeming grace are "Zion" and her converts; not the world, but the church is redeemed by Christ; for by Zion is meant, not a place, but peopl”
  12. Obadiah (Baptist/Reformed) “John Gill on Obadiah 1:17: But upon Mount Zion shall be deliverance,.... Not only by Cyrus, at the end of the seventy years' captivity; and by the Maccabees from the Idumeans, and other enemies; but by the Messiah; for not merely temporal deliverance is here intended, unless as a shadow, type, and figure; but spiritual deliverance from the law, sin, Satan, the world, death, hell, and wrath to come, by Christ; who is the Deliverer that should both come to Zion and out of Zion, and who has wrought the above deliverance for Zion, his church and people; and where it is preached and proclaimed, and”
  13. 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”
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