Redemption through the Abrahamic Covenant

The concept of redemption is deeply rooted in the Abrahamic Covenant, which is a pivotal theme in the biblical narrative. The covenant made with Abraham is characterized by promises of blessing, land, and descendants ^{[4, 5]}. The idea of redemption is closely tied to the concept of a "redeemer" or "goel," who is responsible for restoring the rights of another and avenging their wrongs ^[8].

In the biblical context, redemption involves the payment of a ransom or price to restore something or someone to its original state. The Greek word "apolutrosis" is used in the New Testament to describe redemption, emphasizing the idea of a ransom or price paid ^[1]. The Abrahamic Covenant is seen as a precursor to the ultimate redemption achieved through Christ, who is described as the Redeemer ^{[3, 6]}.

The connection between the Abrahamic Covenant and redemption is evident in Galatians 3:14, which states that Christ "redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus" ^[3]. This verse highlights the idea that redemption through Christ is a fulfillment of the promises made to Abraham.

The concept of redemption is also linked to the idea of forgiveness and the removal of sin. According to Torrey's Topical Textbook, redemption is "from the bondage of the law, the curse of the law, the power of sin, the power of the grave, all troubles, all iniquity, all evil, the present evil world, vain conversation, and enemies" ^[7]. The Psalmist expresses a deep longing for redemption, pleading with God to "plead my cause, and redeem me!" ^[2].

The Reformed tradition, as represented by Calvin's commentary on Genesis, emphasizes the significance of the Abrahamic Covenant in the context of redemption. Calvin notes that the covenant with Abraham is a key moment in the biblical narrative, highlighting God's gracious initiative in establishing a relationship with humanity ^[10].

In the Jewish tradition, the concept of redemption is also closely tied to the idea of a "goel" or redeemer. Abraham Ibn Ezra's commentary on Ruth 4:7 explains that redemption involves the transfer of property or rights, highlighting the idea of restoration and recovery ^[12].

The New Testament book of Hebrews provides a nuanced understanding of redemption in the context of the new covenant. The author of Hebrews argues that the new covenant, established through Christ's sacrifice, provides a superior form of redemption compared to the old covenant ^{[9, 11]}. The new covenant is characterized by the forgiveness of sins and the promise of an eternal inheritance ^[11].

The connection between redemption and the Abrahamic Covenant is thus a complex and multifaceted theme that is developed throughout the biblical narrative. Through Christ's sacrifice, the promises made to Abraham are fulfilled, and redemption is achieved for all people.

The significance of redemption through the Abrahamic Covenant is underscored by the Psalmist's affirmation that God's covenant with Abraham, Isaac, and Jacob is a demonstration of His faithfulness and commitment to His people ^{[4, 5]}. This covenantal context provides a rich backdrop for understanding the concept of redemption, highlighting the idea of a loving and gracious God who seeks to restore and redeem His people.

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”
Psalms “Plead my cause, and redeem me! Revive me according to your promise. -- Psalms 119:154”
Galatians “Galatians 3:14 (BSB) — He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.”
Psalms “the covenant which he made with Abraham, his oath to Isaac, -- Psalms 105:9”
Leviticus “then I will remember my covenant with Jacob; and also my covenant with Isaac, and also my covenant with Abraham; and I will remember the land. -- Leviticus 26:42”
King James Version “[KJV] Ephesians 1:7 — In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;”
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”
Easton's Bible Dictionary “Easton's Bible Dictionary: Redeemer — Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See [524]REDEMPTION.)”
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 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”
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; ”
Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Ruth 4:7: "Concerning redemption." If a person redeems or exchanges one field for another.”

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