Understanding Biblical Redemption in the KJV

Redemption in Scripture means securing the release or recovery of someone or something by the payment of a price (Redemption - The Gospel Coalition).

It is a rich, covenantal term closely associated with ransom, atonement, substitution, and deliverance, ultimately describing God's saving work in Christ (Redemption - The Gospel Coalition).

The concept of redemption runs throughout the Bible, from God redeeming Israel out of slavery, to Jesus Christ redeeming sinners from bondage to sin.

The King James Version (KJV) frequently uses words like redeem, redeemed, and redemption to portray this divine rescue mission.

In this study, we will examine what the KJV says about redemption—first in the Old Testament, then in the New—along with a brief word study of the original Hebrew and Greek terms, an exploration of key biblical passages, links to related doctrines (atonement, grace, salvation), and insights from church history (early church, Reformation, and modern theologians).

Redemption in the Old Testament

The Old Testament (OT) lays the foundation for understanding redemption. In the OT, redemption primarily involves deliverance from bondage or distress through the intervention of a close relative or by God Himself, often by paying a ransom price.

Key aspects of OT redemption include:

Deliverance from Slavery or Captivity:

The paradigm of redemption in the OT is God delivering Israel from slavery in Egypt (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

For example, God tells Moses: “I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments” (Exodus 6:6, KJV).

This Exodus event—freedom through God’s mighty act—became the model for future redemptions (e.g. deliverance from Babylonian exile (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary )).

In these cases, redemption is portrayed as God "buying back" His people from oppression without any human price paid, emphasizing His power and mercy.

The Kinsman-Redeemer (Family Redemption):

Old Testament law provided that a close relative (kinsman) could redeem a family member from slavery or reclaim lost property.

The Hebrew term go’el (גֹּאֵל) refers to this kinsman-redeemer, “one charged with the duty of restoring the rights of another and avenging his wrongs” (King James Bible Dictionary - Reference List - Redeemer).

For instance, if an Israelite fell into debt-slavery or had to sell land, the nearest relative could pay the price to buy back (redeem) the person or property (Leviticus 25:25, 47–49 (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary )).

The Book of Ruth illustrates this: Boaz, as Naomi and Ruth’s go'el, redeems (buys back) the family land and marries Ruth to preserve the family line (Ruth 4:4-10).

In KJV Ruth 4:14, the women praise God for providing a kinsman to redeem Naomi’s family. This practice shows redemption as a family obligation involving payment to restore what was lost.

Redemption of the Firstborn and Substitution:

The OT also uses redemption in a legal-sacrificial sense. Every firstborn male (human or animal) belonged to God, and unclean animals or human firstborn sons had to be redeemed—substituted with a payment or sacrifice (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

For example, an Israelite would “redeem” his firstborn son by paying five shekels to the priests (Numbers 18:15–16, cf. Exodus 13:13 (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary )). This ransom price symbolized that the child’s life was bought back from God.

Similarly, a dangerous situation could call for a ransom: “If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him” (Exodus 21:30, KJV).

In such cases, redemption involves a payment to secure release or avert judgment (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

God as Redeemer:

The Lord Himself is often called the Redeemer of His people in the OT. Especially in Isaiah, God says to Israel: “Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine” (Isaiah 43:1, KJV).

The Hebrew prophets use redemption as a metaphor for spiritual deliverance and restoration – for example, God redeeming Israel from exile in Babylon (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

In these passages, no literal price is paid to another party; rather, God’s power and love accomplish redemption. “He sent redemption unto his people” (Psalm 111:9, KJV) highlights that redemption is ultimately an act of God’s mercy.

Notably, the OT emphasis is usually on deliverance from peril or oppression (the effects of sin, like slavery or exile) more than on deliverance from sin itself.

In fact, there is only one explicit OT reference to redeeming people from sin (Psalm 130:8) – the usual focus is on rescue from the results of sin (captivity, suffering, death) rather than sin’s guilt (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

In summary, the Old Testament conception of redemption in the KJV involves God or a mediator paying a price or exerting power to liberate someone from bondage, danger, or loss.

Whether it’s through the blood of a lamb to spare Israel’s firstborn, a sum of money to free a slave, or God’s own intervention to save Israel, redemption means deliverance at a cost.

These historical acts and laws prepared the way for the ultimate redemption to come.

Redemption in the New Testament

The New Testament (NT) reveals the fulfillment of the redemption foreshadowed in the Old.

In the first century, Jewish hopes for redemption had become largely eschatological (focused on the future)—the Messiah would be the Redeemer who brings the great Day of the Lord (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Indeed, “Israel” was “looking for redemption” (Luke 2:38) in the sense of liberation from sin and the restoration of God’s kingdom.

The NT declares that Jesus of Nazareth is that long-awaited Redeemer, and that in Him “the redemption” has arrived (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Key truths about redemption in the New Testament include:

Christ’s Death as the Ransom Price:

The NT makes it clear that humanity’s ultimate bondage is to sin and its consequences (guilt, death, God’s judgment), and a price must be paid for our release (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Jesus Christ accomplished this by His atoning death on the cross. He Himself described His mission in terms of a ransom payment, saying: “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:45, KJV).

The word “ransom” (Greek lutron) means the price of release, echoing the concept of a payment to free slaves or prisoners (Redemption - The Gospel Coalition).

In giving His life, Jesus paid the price that sets us free from slavery to sin and the penalties of the law (REDEMPTION).

Many NT passages explain redemption in terms of this purchase: “Ye are not your own... ye are bought with a price” (1 Corinthians 6:19–20, KJV); Jesus “gave himself for us, that he might redeem us from all iniquity” (Titus 2:14, KJV).

The price paid was nothing less than Christ’s own blood: “In [Christ] we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7, KJV).

Because Jesus’ blood was the full price of our freedom, the debt of sin is fully paid – our redemption is complete (REDEMPTION) (REDEMPTION).

In contrast to the OT, where God’s redemption often focused on physical deliverance, the NT emphasizes deliverance from the moral bondage of sin through Jesus’ sacrificial death (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Redemption and Salvation in Christ:

Redemption in the NT is essentially synonymous with the salvation Christ brings. It encompasses forgiveness of sins, justification, and new life.

When the Apostle Paul says we are “justified freely by his grace through the redemption that is in Christ Jesus” (Romans 3:24, KJV), it links redemption with God’s grace and the legal image of justification.

To redeem us, Christ had to deal with the cause of our bondage: He took our sins upon Himself and bore the curse and penalty in our place (Galatians 3:13, 1 Peter 2:24).

Thus, redemption and atonement meet at the cross: Jesus’ atoning death pays the ransom that expiates our sin and propitiates (satisfies) God’s justice. “Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13, KJV) expresses this plainly.

Through that redeeming act, we are not only freed from guilt but also brought into a new relationship with God – “redeemed… that we might receive the adoption of sons” (Galatians 4:5, KJV).

The scope of Christ’s redemption is both wide and personal: “Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (Revelation 5:9, KJV) declares the heavenly song, celebrating that Jesus purchased people for God from every people group.

Present and Future Redemption:

The NT speaks of redemption as something already accomplished by Christ, yet also something we await in fullness. Believers “have redemption” now (Colossians 1:14), enjoying forgiveness and liberation from sin’s dominion.

But there is also a future aspect: we are “sealed” with the Holy Spirit “unto the day of redemption” (Ephesians 4:30, KJV). Creation itself looks forward to being delivered: “We… groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23, KJV).

Full redemption will be realized when Christ returns – our bodies resurrected and all of creation restored.

In that sense, redemption is eschatological: Jesus warned of end-times turmoil, then said “lift up your heads; for your redemption draweth nigh” (Luke 21:28, KJV), referring to the coming deliverance of His people.

Thus the NT uses redemption both for our accomplished salvation (through the cross) and for the final deliverance God will complete in the last day.

It’s noteworthy that, perhaps to avoid political misunderstanding, the title “Redeemer” (Gk lytrotēs) isn’t directly used of Jesus in the NT (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) – instead, the work He does is described with verbs and nouns (redeem, redemption, ransom, purchase).

But clearly, Jesus is the Redeemer in Christian theology, fulfilling the OT hope of God Himself coming to save His people.

The New Testament firmly establishes redemption through Christ as central to the gospel: it requires a price (Jesus’ life), brings about a purchase (our freedom and reconciliation) (REDEMPTION), and results in praise to the Lamb who “paid it all.”

Hebrew and Greek Words for "Redemption"

Understanding the original words translated as "redemption" or "redeem" in the KJV enriches our study.

The Bible’s language of redemption comes from specific Hebrew and Greek terms with legal and relational connotations.

Below is a summary of key words:

Term (Transliteration)	Language	Basic Meaning	Examples (KJV)
גָּאַל (ga'al) / גֹּאֵל (go'el)	Hebrew	To redeem or act as a kinsman-redeemer (to buy back family property, free a relative from slavery, or avenge wrongs) (King James Bible Dictionary - Reference List - Redeemer) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ). The go'el is the family redeemer.	Lev 25:25, 48–49 (redeem a kinsman); Ruth 4:14; Job 19:25 (“my Redeemer liveth”).
פָּדָה (padah)	Hebrew	To redeem by paying a price, ransom out of bondage ([Kinsman-Redeemer - The Goel	Precept Austin](https://www.preceptaustin.org/kinsman-redeemer_-_the_goel#:~:text=,49%3A7%2C%208)) ([Kinsman-Redeemer - The Goel
גְּאֻלָּה (ge'ullah)	Hebrew	Redemption (noun) – especially the right of redemption in property/family law (Strong's Hebrew: 1353. גְּאֻלָּה (geullah) -- Redemption) (Strong's Hebrew: 1353. גְּאֻלָּה (geullah) -- Redemption). Connected to ga'al.	Lev 25:24 (“in all the land of your possession ye shall grant a redemption for the land”); Ruth 4:6.
כֹּפֶר (kopher)	Hebrew	Ransom, redemption-price – literally “covering”. Refers to the payment made to atone or ransom a life ([Kinsman-Redeemer - The Goel	Precept Austin](https://www.preceptaustin.org/kinsman-redeemer_-_the_goel#:~:text=,49%3A7%2C%208)) ([Kinsman-Redeemer - The Goel
λύτρον (lutron) / λυτρόω (lutroō)	Greek	Lutron = ransom, the price paid for release. Lutroō = to redeem, to free by paying ransom ([Kinsman-Redeemer - The Goel	Precept Austin](https://www.preceptaustin.org/kinsman-redeemer_-_the_goel#:~:text=,49%3A7%2C%208)). These terms reflect the marketplace or slave ransom context.
ἀπολύτρωσις (apolýtrōsis)	Greek	Redemption (noun) – literally “a release effected by payment of a ransom” (Strong's Greek: 629. ἀπολύτρωσις (apolutrósis) -- Redemption) (Strong's Greek: 629. ἀπολύτρωσις (apolutrósis) -- Redemption). This is the most common NT word for our spiritual redemption. It implies deliverance with the debt fully paid.	Rom 3:24 (“the redemption that is in Christ Jesus”); Eph 1:7 (“we have redemption through His blood”); Heb 9:12 (“obtained eternal redemption for us”).
ἐξαγοράζω (exagorázō)	Greek	To redeem (verb) – literally “to buy out of” (from ἀγορά, marketplace). Often used metaphorically for setting free from law or bondage by purchase.	Gal 3:13 (“Christ hath redeemed us from the curse of the law”); Gal 4:5.
ἀντίλυτρον (antílytron)	Greek	Ransom in exchange (noun) – emphasizes substitution (anti- = in place of). Occurs in a crucial text about Christ.	1 Tim 2:6 (Jesus “gave Himself a ransom [antilytron] for all”).

In the Old Testament, the two primary verb roots are ga'al and padah (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Ga'al is about kinsman-redeeming – it has a familial, covenant flavor (e.g. Boaz redeeming Ruth), whereas padah is more general for paying a ransom to free (e.g. redeeming the firstborn or a slave) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

The noun kopher (ransom price) and the related verb kaphar (to cover/atone) show the overlap between redemption and atonement in Hebrew thought (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

God’s “covering” of sins through sacrifice is the basis on which He redeems sinners (though the OT usually stops short of saying “redeem from sin,” the sacrificial system points to that need).

In the New Testament, the language of redemption shifts to the marketplace and slave emancipation imagery (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Words like agorazo/exagorazo (to buy, buy out of) and lutron (ransom price) present Jesus’ work as purchasing our freedom.

The principal term apolutrōsis (redemption) appears frequently in Paul’s epistles and always carries the nuance of a ransom having been paid to achieve release (REDEMPTION).

In Greco-Roman culture, this language would evoke the practice of buying a slave’s freedom or paying to release a prisoner (Strong's Greek: 629. ἀπολύτρωσις (apolutrósis) -- Redemption).

Early Christians readily understood Christ’s death as the price that secures our freedom (Strong's Greek: 629. ἀπολύτρωσις (apolutrósis) -- Redemption).

In sum, both Hebrew and Greek terms reinforce the idea that redemption is accomplished by a costly transaction — ultimately, the cost was borne by God Himself on the cross.

Key Biblical Passages on Redemption

To see redemption in action, let’s consider some key Bible passages (KJV) that highlight different dimensions of this doctrine:

Exodus 6:6 – “I am the LORD… I will redeem you with a stretched out arm, and with great judgments.” God personally intervenes to redeem Israel from Egyptian bondage by His mighty power.

No price is paid to Pharaoh; rather, God’s power and judgments on Egypt effect Israel’s release. This establishes God as Redeemer and the Exodus as the foundational redemption event of the OT.

Leviticus 25:48–49 – “...he may be redeemed again; one of his brethren may redeem him.” The law that an impoverished Israelite sold into servitude could be redeemed by a kinsman.

This is a prime example of the kinsman-redeemer principle: a relative buys back one who is in slavery.

It underscores redemption as an act of kinship loyalty and mercy, at personal cost to the redeemer (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Ruth 4:14 – “Blessed be the LORD, which hath not left thee this day without a kinsman [redeemer].” Boaz’s redemption of Naomi’s property and marriage to Ruth saves the family from ruin.

This verse shows people praising God for providing a redeemer. Boaz, as a human redeemer, foreshadows Christ, our ultimate Kinsman-Redeemer, who enters our human family to redeem us.

Psalm 49:7–8 – “None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever).”

Here the psalmist observes that no amount of wealth can ransom a human soul from death (Kinsman-Redeemer - The Goel | Precept Austin) (Kinsman-Redeemer - The Goel | Precept Austin).

The implication is that only God can provide the ransom for a soul. This sets the stage for the New Testament revelation that Jesus’ blood is the only sufficient ransom for our lives (1 Peter 1:18-19).

Isaiah 53:5–6 – (Though the word "redeem" isn’t used, this passage is pivotal for understanding redemption.) “He was wounded for our transgressions… the LORD hath laid on him the iniquity of us all.”

Isaiah describes the Suffering Servant who pays the price for sin like a sacrificial lamb.

This is the prophetic backdrop for how the Messiah would redeem: by bearing our sins (an atoning act that accomplishes our redemption).

Mark 10:45 – “The Son of man came … to give his life a ransom for many.” Jesus explicitly frames His death as a ransom payment for others.

This is a New Testament cornerstone for the doctrine of redemption, showing Jesus understood His mission in terms of sacrificial substitution – His life in exchange for many lives (Redemption - The Gospel Coalition).

Romans 3:24–25 – “Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood…”

Paul ties together redemption, grace, and atonement here. We are justified (declared righteous) as a free gift of grace because Jesus redeemed us by His blood.

The term propitiation (atoning sacrifice) in verse 25 indicates that Christ’s blood satisfied God’s justice, thus redeeming us from wrath. This passage shows the legal side of redemption – a redemption that results in justification.

Ephesians 1:7 – “In whom [Christ] we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.”

This verse succinctly captures the heart of the gospel: redemption is accomplished by Christ’s blood and flows from the riches of God’s grace.

Redemption here is parallel to “forgiveness of sins,” highlighting that to redeem us means to release us from our sins’ hold and penalty, which God does as an act of lavish grace.

1 Peter 1:18–19 – “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold… But with the precious blood of Christ, as of a lamb without blemish and without spot.”

Peter reminds believers of the cost of our redemption. Echoing Psalm 49, he says money can’t buy our salvation; only Christ’s precious blood could pay the ransom.

Here Jesus is likened to a spotless sacrificial lamb, linking redemption to the Passover lamb and other OT sacrifices. This emphasizes the infinite value of the price paid for us, and calls forth our reverent gratitude.

Revelation 5:9 – “And they sung a new song, saying, Thou art worthy… for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation.”

In this heavenly scene, the redeemed of all ages praise Christ the Lamb for purchasing them for God with His blood. Redemption’s ultimate purpose is worship and a restored relationship with God (redeemed to God*).

It also shows the global scope of redemption – people from every nation are included, fulfilling God’s redemptive plan.

This verse encapsulates the victorious and celebratory aspect of redemption: it is accomplished (“Thou wast slain”), effective (“hast redeemed us”), and results in a people belonging to God.

These passages (among many others) demonstrate the consistent biblical message: God redeems His people by a mighty act of deliverance that usually involves a substitutionary price or sacrifice.

In the KJV’s language, whether it’s God redeeming Israel from Egypt, a kinsman redeeming his brother from slavery, or Christ redeeming sinners from sin and death, the principle is the same – through the payment of a ransom (by blood or costly price), freedom and restoration are secured (REDEMPTION).

Redemption and Related Doctrines (Atonement, Grace, Salvation)

Redemption in Scripture is not an isolated concept; it’s tightly interwoven with other doctrines of salvation. Here’s how redemption, atonement, grace, and salvation relate:

Redemption and Atonement:

Atonement is the means by which redemption is achieved. Atonement refers to the sacrificial act that removes sin and satisfies God’s justice (literally, at-one-ment, bringing God and man together).

Redemption is the result – the sinner’s release and restoration – that occurs on the basis of that atonement ( Questions and Answers: Difference Between Redemption and Atonement? (#123834) - BTP ).

In theological terms, “atonement is the act... and redemption is the result” ( Questions and Answers: Difference Between Redemption and Atonement? (#123834) - BTP ).

Christ made atonement for our sins by His death on the cross (“He is the propitiation for our sins”* – 1 John 2:2), and thereby redeemed us (freed us from sin’s penalty and bondage).

We can see the connection in verses like Ephesians 1:7, which mentions “redemption through His blood” – the blood atonement is the price that accomplished redemption.

The Old Testament sacrifices on the Day of Atonement (Leviticus 16) symbolically covered the sins of the people; in the New Testament, Jesus’ one perfect sacrifice not only atones (covers/cleanses sin) but redeems (frees) us forever.

One way to put it: Christ’s atonement paid the ransom, and thus man is redeemed by the atoning work of Christ ( Questions and Answers: Difference Between Redemption and Atonement? (#123834) - BTP ).

Without atonement, there is no redemption; with atonement accomplished, redemption is a guaranteed benefit.

Redemption and Grace:

Grace is God’s undeserved favor. Redemption is entirely an act of God’s grace – a gift we could never earn. The KJV often pairs redemption with grace: “Being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).

That verse shows that redemption is something God freely provides by His grace, not something we merit.

Another example, Ephesians 1:7 (quoted above), says our redemption and forgiveness are “according to the riches of His grace.” Grace is essentially the motive and source of redemption.

God did not redeem Israel from Egypt because of their righteousness (they had none; cf. Deut. 7:7-8); it was because of His gracious promise and love.

Likewise, “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV) – that is grace in action, accomplishing redemption.

No one can redeem themselves or others by any human means (Kinsman-Redeemer - The Goel | Precept Austin); it is God who “graciously” pays our ransom.

Thus, redemption magnifies God’s grace. We respond with amazed gratitude, echoing the songs of the redeemed in Revelation who credit salvation “to our God... and unto the Lamb” alone.

Redemption and Salvation:

In the broadest sense, salvation and redemption in Christianity often mean the same thing – the saving of a person from sin and its consequences. In fact, the term “salvation” is sometimes used interchangeably with “redemption” (Salvation in Christianity - Wikipedia).

For example, Wikipedia’s summary states: “In Christianity, salvation (also called deliverance or redemption) is the saving of human beings from sin and its consequences by Christ’s death and resurrection.” (Salvation in Christianity - Wikipedia).

Redemption is a subset of salvation, focusing specifically on the aspect of being bought back out of slavery.

If we think of the whole scope of salvation (which includes election, redemption, calling, justification, sanctification, glorification, etc.), redemption zooms in on the payment of the price and the deliverance from bondage.

It is deeply connected to other facets: redemption results in justification (we are declared righteous because the debt is paid), it opens the way for reconciliation (we are brought back to God, since the barrier of sin is removed), and it ensures sanctification and glorification (because Christ redeemed us, He set us free to become holy and guarantees our future resurrection).

In short, redemption is at the heart of salvation history – so much so that the entire Bible’s story of saving grace is often called “redemptive history” (Redemption - The Gospel Coalition).

When theologians speak of God’s plan, they call it “the plan of redemption”. Jesus is called our “Savior” and also our “Redeemer” because saving and redeeming describe the same gracious rescue from sin.

The nuance is that redemption emphasizes the price paid and the freedom obtained, while salvation is a broader term for being saved from sin and death.

Both highlight God’s love: as the hymn says, “I once was lost but now am found” (salvation language) because Jesus “paid it all” (redemption language).

In summary, atonement is the cause (the sacrificial act), redemption is the effect (deliverance by ransom) ( Questions and Answers: Difference Between Redemption and Atonement? (#123834) - BTP ), grace is the motive (undeserved love), and salvation is the overall result (being saved unto eternal life) (Salvation in Christianity - Wikipedia).

These doctrines converge at the cross: By God’s grace, Christ atoned for our sins and redeemed us, accomplishing our salvation. Thus, to study redemption is to touch on the very core of the gospel and its related truths.

Historical Perspectives on Redemption

Throughout church history, Christians have consistently affirmed the biblical teaching of redemption, while emphasizing it in various ways. Let’s survey how early church fathers, the Protestant Reformers, and modern theologians have understood redemption:

Early Church Fathers (1st–5th Centuries)

In the early centuries after the New Testament, the dominant way of explaining Christ’s redeeming work was often called the “ransom theory” of atonement. Early Church Fathers frequently described salvation as Jesus offering Himself as a ransom to free humanity from bondage.

They took seriously verses like Mark 10:45 and 1 Timothy 2:6 (Christ Jesus “gave himself a ransom for all”), and portrayed the cross as the payment of a great price for our deliverance (7 atonement theories from church history) (7 atonement theories from church history).

A common interpretation was that this ransom was in some sense paid “to Satan” – since humanity was viewed as enslaved by Satan due to sin, God in His justice allowed the devil to hold sinners, but Christ’s death paid the debt and tricked Satan, resulting in our liberation.

• One of the earliest fathers, Origen of Alexandria (c. 185–254 AD), taught that Christ’s death was the ransom paid to the devil to secure our release (7 atonement theories from church history). Origen reasoned that Satan had gained rights over humanity by the Fall, so God offered His Son’s life as the exchange. This idea was later echoed (with variations) by others.
• Gregory of Nyssa (4th century) also espoused a form of the ransom theory: he vividly illustrated it by saying Jesus’ humanity was like a bait hiding the hook of His divinity; Satan, like a greedy fish, seized Jesus in death, only to be caught on the hook of the resurrection – thus Christ’s life was the price that fooled the devil and freed humanity (Gregory of Nyssa and the Salvation of Satan – Disoriented/ Reoriented) (Gregory of Nyssa and the Salvation of Satan – Disoriented/ Reoriented). In Gregory’s view, “the prisoner was looking for someone to ransom him… He who was under the yoke of slavery was looking for someone to set him free”, and Christ met that need (Gregory of Nyssa and the Salvation of Satan – Disoriented/ Reoriented) (Gregory of Nyssa and the Salvation of Satan – Disoriented/ Reoriented).
• Augustine of Hippo (354–430 AD) in his early years also taught a ransom-to-Satan idea, though he later nuanced his view. Augustine affirmed that “the Redeemer came and the deceiver was overcome”, emphasizing that by offering His own innocent life, Christ satisfied the demands to free those held captive. (Augustine later also spoke of Christ’s work as a “satisfaction” to God’s justice, an idea that would develop more in the medieval period.)

This ransom model (sometimes called Christus Victor, meaning “Christ the Conqueror,” in modern terms) stressed victory over the powers of evil.

It saw redemption as liberation from the tyranny of Satan, sin, and death – a very biblical theme (Hebrews 2:14-15, Colossians 2:15).

Sin was viewed as a slave-master or captor, and Christ’s death the ransom that set the captives free ( The Atonement Wars: What the Church Fathers Actually Wrote | Letters to Creationists) ( The Atonement Wars: What the Church Fathers Actually Wrote | Letters to Creationists).

The early fathers may have differed on to whom the ransom was “paid” (God or Satan or an impersonal claim of justice), but they agreed that a real transaction took place at the cross that accomplished a real redemption from bondage.

It’s important to note that the early church did not precisely define theories of the atonement the way later theology would, but the motif of redemption as deliverance by a costly sacrifice permeates their writings.

They also saw Christ’s incarnation, life, and resurrection as integral to our redemption (for instance, Irenaeus spoke of Christ “summing up” humanity in Himself to redeem us – the recapitulation theme). Redemption was a holistic victory and rescue brought by Jesus.

The Reformation (16th Century)

The Protestant Reformers of the 16th century (like Martin Luther and John Calvin) built upon earlier theology (and the teachings of Scripture) to articulate redemption in terms of substitutionary atonement and justification by grace through faith.

The Reformation era placed heavy emphasis on the fact that Christ’s death fully paid the debt of sin and satisfied the justice of God, redeeming us from guilt and God’s wrath.

While the early ransom theory spoke of a price to Satan, the Reformers (following Anselm and others before them) understood the price of redemption primarily in relation to God’s law and justice – Jesus paid what we owed to God (the punishment for our sins) so that we could be freed.

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Martin Luther often spoke of Christ’s redeeming work in dramatic terms of victory and exchange.

Luther, who had keen sense of human bondage to sin and the devil, rejoiced that on the cross “Jesus Christ, our Lord, took upon Himself and bore our sins, and in exchange, freely gave to us His innocence and victory.”

Luther emphasized that we are redeemed from the law’s curse because Christ became a curse for us (citing Galatians 3:13).

He famously described the gospel as the “joyful exchange” – our sin and death laid on Christ, His righteousness and life given to us. This is redemption as a great swap accomplished by Jesus.

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John Calvin expounded Christ’s work as a “satisfaction” and a “penal substitution.”

In Calvin’s view, through sin we owed a debt to God’s justice and were under the curse, but Jesus interposed as our substitute, endured the judgment due to us, and by His blood paid our ransom.

Calvin saw all the OT types (sacrifices, redemption of the firstborn, etc.) as pointing to this “one redemption” in Christ. He wrote that Christ, “by the sacrifice of his death, has redeemed us from the penalty of the law and has satisfied God” (Institutes, II.16.5, paraphrased).

The Reformation teaching could be summarized: Christ redeemed us by His blood, freeing us from sin, death, and the devil, and this redemption is applied to us by grace alone through faith alone.

They vigorously opposed the medieval idea that we had to merit or purchase our deliverance through indulgences or our own works – only Christ’s merit, His costly ransom, can redeem.

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This Reformation perspective is well captured in the Heidelberg Catechism (1563), a beloved Protestant confession.

It asks: “Why do you call Him ‘our Lord’?” and answers: “Because He hath redeemed us, both soul and body, from all our sins, not with silver or gold, but with His precious blood, and hath delivered us from all the power of the devil, and thus hath made us His own property.” (Aid to the Heidelberg Catechism) (Aid to the Heidelberg Catechism).

Here we see two things: (1) a direct allusion to 1 Peter 1:18-19 (not with silver or gold but with Christ’s blood) – affirming the infinite value of the price paid; and (2) mention of deliverance from the devil’s power – affirming Christ’s victory.

The Reformers blended the insights of both ransom/victory and satisfaction/substitution. They taught that by paying our ransom on the cross, Christ triumphed over Satan’s claims on us.

In the words of Reformer Huldrich Zwingli: “Christ… by His pain and death has redeemed us from eternal death and has reconciled us to God.”

In sum, the Reformation cemented the conviction that redemption is God’s work alone (sola gratia), accomplished by Christ alone (solus Christus), received by faith alone (sola fide).

They returned to Scripture to show that the sinner’s redemption is fully paid by Christ’s atonement – “the debt against us is not merely canceled, but fully paid”, as one theologian later put it (REDEMPTION) (REDEMPTION).

This removed any idea that the Church’s sacraments or human merits complete redemption; rather, the believer has “in Christ” a perfect redemption.

Notably, Charles Hodge (19th-century Reformed theologian, standing in the Reformation tradition) summarized this view in his Systematic Theology: “Christ saves us... not by the mere exercise of power or by His teaching or example, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God” (REDEMPTION).

This eloquently ties together redemption (ransom from the law’s curse), atonement (satisfaction and expiation for sin), and reconciliation (the result).

It reflects the Reformation and post-Reformation consensus: our Redeemer paid the price in full and met all the legal demands on our behalf, so that we are truly free.

Modern Theologians (18th–21st Centuries)

In modern times, Christian theologians have continued to uphold biblical redemption, while sometimes developing fresh perspectives or re-emphasizing neglected aspects:

• In the 18th and 19th centuries, evangelicals like John Newton (a former slave trader who wrote “Amazing Grace”) cherished the theme of redemption emotionally: “I once was lost, but now am found” captures the personal experience of being redeemed from a life of bondage. Hymns of that era are replete with language of ransoming, buying, and redeeming (e.g. “Redeemed, how I love to proclaim it! Redeemed by the blood of the Lamb…”).
• Theories of Atonement: The 19th and 20th centuries saw a scholarly exploration of different “atonement theories.” Some theologians sought to recover the early church’s emphasis on Christ’s victory. In 1931, Swedish bishop Gustaf Aulén wrote Christus Victor, which argued that the classical view of the atonement was the victorious liberation of humanity from Satan’s powers, and that the idea of Christ’s work as a ransom or conflict with evil powers should be central. Aulén renamed the ancient ransom motif “Christus Victor” and presented it as a corrective to what he saw as an overemphasis on legal satisfaction in Western theology (7 atonement theories from church history) (7 atonement theories from church history). His work led to a renewed appreciation in modern theology for the theme of redemption as cosmic victory – that on the cross and through the resurrection, Christ “disarmed the powers and authorities” (Colossians 2:15) and achieved a triumph that will culminate in the redemption of all creation.
• Meanwhile, conservative theologians in the 20th century (such as those in the Reformed tradition) continued to emphasize redemption as a finished work of Christ paying for sin. J. I. Packer, for example, articulated that Christ’s death was our redemption – our rescue by ransom – paying the price that freed us from guilt, enslavement to sin, and the wrath we deserved (Redemption - The Gospel Coalition) (Redemption - The Gospel Coalition). Packer points out that whenever the New Testament speaks of Jesus’ blood, it implies a sacrificial payment, and thus our salvation is essentially redemption by blood (Redemption - The Gospel Coalition). Evangelical thinkers like John Stott (in The Cross of Christ, 1986) also stressed that redemption must be understood in terms of substitution: Jesus substituted Himself and paid what we never could. Stott wrote, “The essence of sin is man substituting himself for God... the essence of salvation is God substituting Himself for man.” That substitutionary act is what redeems us.
• Modern Applications: Contemporary Christian teachers often apply the doctrine of redemption to the believer’s identity and freedom. Because we are *“bought with a price” (1 Cor 6:20), we understand that we belong to God (as the Heidelberg said, Christ “made us His own property” (Aid to the Heidelberg Catechism)). This gives great comfort and a call to holiness – “for ye are bought with a price: therefore glorify God in your body and in your spirit, which are God’s” (1 Cor 6:20). The theme of redemption from empty living is also drawn out: 1 Peter 1:18-19 said we were redeemed from the “vain conversation” (futile way of life) handed down to us, meaning Christ set us free not only from judgment but from a pointless life apart from God. Modern pastors highlight that if you are redeemed, you are no longer a slave to sin – you can live in the liberty of the children of God (Gal 5:1).
• Ecumenical Consensus: Despite differences in atonement theories, virtually all Christian traditions agree that redemption is through Jesus Christ. Roman Catholic doctrine, for instance, also teaches that Christ “paid the debt” of Adam’s sin and our own, opening the way of salvation (though Catholic theology then discusses how that grace is applied via sacraments, etc.). Eastern Orthodox theology prefers the language of rescue and restoration – often highlighting the resurrection – but it too speaks of Christ’s “precious blood” as the price of our redemption. In the 20th century, theologians like Leon Morris wrote extensively on biblical words like redemption, emphasizing the hilasterion (propitiation) and lutron (ransom) aspects, thus bridging scholarly exegesis with doctrinal teaching (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).

Today, the term “redemptive” is even used broadly (sometimes beyond strictly theological contexts) to describe anything that brings good out of evil, reflecting how deeply the idea of paying a cost to achieve restoration has permeated culture.

But in the church, we continue to sing “Redeemed, redeemed, redeemed by the blood of the Lamb”, never losing wonder at the historic act that accomplished our eternal freedom.

Early church fathers marveled at the mystery of a God who would pay a ransom for sinners; Reformers proclaimed that Christ alone paid it fully; modern Christians still find their hope, identity, and mission in the fact that they are a redeemed people – bought by Christ’s blood, set free to serve God.

Conclusion

From Genesis to Revelation, the King James Bible unfolds redemption as a central theme: God buys back what was lost.

Whether it was redeeming Israel from Egypt, redeeming a kin from slavery, or redeeming sinners from sin and death, the pattern is consistent – God acts in love at great cost to Himself to liberate His people.

All the threads of redemption find their ultimate fulfillment in Jesus Christ, the Lamb of God.

Through His sacrificial death and triumphant resurrection, Jesus is the Redeemer who paid the ransom for our souls (Redemption - The Gospel Coalition), delivering us from the bondage of sin into the freedom of grace.

This act of redemption is freely given by God’s grace and received by faith, tying directly into the doctrines of atonement (the sacrifice that accomplished redemption), grace (the motive for redemption), and salvation (the result of redemption) ( Questions and Answers: Difference Between Redemption and Atonement? (#123834) - BTP ) (Salvation in Christianity - Wikipedia).

In Christ we now have forgiveness, freedom, and a future – we are forgiven of our sins, freed from our old master (sin), and looking forward to the final redemption of our bodies and creation.

The proper response to being redeemed is a life of gratitude, holiness, and worship. The apostle Peter urged, “Ye know that ye were redeemed…with the precious blood of Christ” – therefore live in reverence (1 Peter 1:17-19).

The apostle John heard the redeemed in heaven sing a new song to the Lamb (Revelation 5:9). Redemption leads to worship, because we recognize the immeasurable price that was paid and the infinite love that paid it.

In the end, the story of redemption is the story of God’s redemptive love. The KJV Bible assures every believer that we are not our own – we were bought with a price (1 Cor 6:20), and now we belong to our faithful Savior.

“Let the redeemed of the LORD say so” (Psalm 107:2, KJV) – so we joyfully declare: Jesus Christ is our Redeemer, and “worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” for ever (Revelation 5:12, KJV).

Sources:

• The Holy Bible, King James Version – all Scripture quotations are taken from the KJV.
• Easton’s Bible Dictionary on “Redemption” – defines redemption as “the purchase back of something that had been lost, by the payment of a ransom”, noting the Greek apolutrōsis and that “the debt against us is… fully paid” by Christ’s blood (REDEMPTION) (REDEMPTION).
• Baker’s Evangelical Dictionary of Biblical Theology – article “Redeem, Redemption” by R. D. Rightmire, which discusses OT terms (padah, gaal, kapar) and NT terms (lutron, apolutrōsis), and explains that in the OT God’s redemption is often a physical deliverance (Exodus as paradigm) while in the NT it is deliverance from sin’s bondage by Jesus’ atoning death (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ) (Redeem, Redemption - Bible Meaning & Definition - Baker's Dictionary ).
• The Gospel Coalition – essay on “Redemption” by Ligon Duncan, providing a theological summary: “Redemption... is a covenantal legal term closely associated with ransom, atonement, substitution, and deliverance… Redemption (apolutrósis) refers supremely to the work of Christ... whereby he purchases and ransoms us—at the price of his own life” (Redemption - The Gospel Coalition) (Redemption - The Gospel Coalition). Also includes J.I. Packer’s explanation that Christ’s blood was “the paying of a price that freed us from the jeopardy of guilt… and wrath” (Redemption - The Gospel Coalition).
• Bible lexicons and concordances (Strong’s, etc.) – for original language insights: e.g. Strong’s Greek 629 (apolutrōsis) defined as “a release effected by payment of ransom” (Strong's Greek: 629. ἀπολύτρωσις (apolutrósis) -- Redemption); Strong’s Hebrew 1353 (ge’ullah) noting the role of the kinsman-redeemer (Strong's Hebrew: 1353. גְּאֻלָּה (geullah) -- Redemption).
• Historical theology works – e.g. descriptions of the Ransom theory held by Origen, Gregory of Nyssa, Augustine (7 atonement theories from church history); the Heidelberg Catechism Q&A 34 (1563) affirming redemption “not with silver or gold, but with Christ’s precious blood” (Aid to the Heidelberg Catechism); Charles Hodge’s Systematic Theology quote on Christ saving us by satisfying justice as a ransom (REDEMPTION); and Gustaf Aulén’s concept of Christus Victor highlighting Christ’s victory in redemption (7 atonement theories from church history).

These sources and Scriptures collectively illuminate the glorious truth of biblical redemption: God has paid the price, He has set us free, and we are His. (REDEMPTION) (Salvation in Christianity - Wikipedia)