Redemption Principles in Personal Relationships and Conflict
Redemption, in a biblical context, refers to the act of purchasing back something that was lost through the payment of a ransom [1]. This concept is foundational to understanding Christian principles in personal relationships and conflict resolution, often intertwined with ideas of reconciliation and forgiveness. The Greek term apolutrosis, used nine times in Scripture, consistently carries the meaning of a ransom or price paid [1].
In the Old Testament, lutron (ransom) appears in contexts of human-to-human relations, such as redeeming a person or property (Leviticus 19:20; 25:51; Exodus 21:30; Numbers 35:31-32) [1, 4]. It also applies to a person's relationship with God, as seen in the redemption of the firstborn (Numbers 3:49; 18:15; Exodus 34:20) [1, 6]. The Psalms speak of God being asked to "redeem me" and "revive me according to your promise" (Psalm 119:154) [3]. This Old Testament understanding of redemption as a release through payment sets the stage for its New Testament application.
The New Testament applies the principle of redemption primarily to Christ's work, where humanity is redeemed from sin and its consequences [5]. This redemption is "by the blood of Christ" (Acts 20:28; Hebrews 9:12; 1 Peter 1:19; Revelation 5:9) [5]. Christ is seen as the kinsman-redeemer, fulfilling the role of one who could redeem a bond-servant if they were unable to redeem themselves (Matthew 20:28; Leviticus 25:48) [12]. The purpose of this redemption is to honor God through the praises of the redeemed (Isaiah 43:21; 1 Peter 2:9) [13].
Reconciliation, closely related to redemption, signifies a change from enmity to friendship [2]. This change is mutual, affecting both parties who were at odds [2]. In the context of human relationships, reconciliation involves laying aside enmity and fostering trust and love [2]. The Apostle Paul urges believers to "be reconciled to God" (2 Corinthians 5:20), implying a call to abandon hostility towards God [2]. Christ's work is described as abolishing hostility and creating peace, making "one new man of the two" (Ephesians 2:15) [7].
In personal relationships and conflict, these principles translate into specific actions. The New Testament emphasizes the pursuit of reconciliation and willing forgiveness among believers [10]. When conflict arises, the process of restoration should begin privately. If a believer sins, love dictates that the offended party should go privately to point out the offense (Matthew 18:15) [10]. This approach aligns with the idea of making the best of situations and not dwelling on faults, which is crucial for maintaining good relationships (Proverbs 17:9) [9, 14]. Matthew Henry suggests that preserving peace involves overlooking oversights and putting the best construction on others' actions [9].
The concept of retribution, often found in ancient law (e.g., "eye for eye"), was intended to regulate compensation in cases of injury by public magistrates, not to encourage private revenge [8]. This legal principle was later corrected by Jesus, who taught against its misinterpretation as a moral precept for personal retaliation (Matthew 5:38-42) [8]. Instead, the emphasis shifts to mercy and truth as instrumental in procuring pardon and inclining individuals to depart from evil (Proverbs 16:6) [11]. The believing community is called to avoid fracturing into rival parties and unreconciled relationships, instead pursuing reconciliation and forgiveness [10].
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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
- Psalms “Plead my cause, and redeem me! Revive me according to your promise. -- Psalms 119:154”
- Leviticus “or his uncle, or his uncle’s son, may redeem him, or any who is a close relative to him of his family may redeem him; or if he has grown rich, he may redeem himself. -- Leviticus 25:49”
- 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”
- 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”
- Ephesians “having abolished in the flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace; -- Ephesians 2:15”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 21:23: eye for eye--The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord (Mat 5:38-42).”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 17:9: Note, 1. The way to preserve peace among relations and neighbours is to make the best of every thing, not to tell others what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against ourselves, but to excuse both, and put the best construction upon them. "It was an oversight; therefore overlook it. It was done through forgetfulness; therefore forget it. It perhaps made n”
- Matthew (Protestant academic) “Tyndale House on Matthew 18:15: 18:15-35 The believing community must not be fractured into rival parties and unreconciled relationships. Its members are to pursue reconciliation (18:15-20) and forgive willingly (18:21-35). At times, however, stern discipline may be necessary (18:17). 18:15-20 Restoration begins privately and should be made public only as a last resort. 18:15 If another believer sins, love requires us to go privately and point out the offense (Lev 19:17; Luke 17:3; Gal 6:1; 1 Tim 5:20; Titus 3:10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 16:6: By mercy and truth--that is, God's (Psa 85:10); He effects the atonement, or covering of sin; and the principles of true piety incline men to depart from evil; or, "mercy" and "truth" may be man's, indicative of the gracious tempers which work instrumentally in procuring pardon. purged--expiated (as in Lev 16:33; Isa 27:9, Hebrew).”
- 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”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 43:21: 43:21 One purpose of redemption is to honor God through the praises of the redeemed (see 1 Pet 2:9).”
- Proverbs (Protestant academic) “Tyndale House on Proverbs 17:9: 17:9 Maintaining a good relationship with another person means forgiving rather than dwelling on faults.”