v. Rescue, Salvation
Exo 8:23 I will put r between my people and yours
Job 33:24 who saved him from descending .. who found r
Psa 49:8 because the r of your life is of great price
111:9
the Israelites called r. the act of avenging the blood of a relative; the one who did it, they called him r., Nm 35, 12/19/21 and 27; Dt 19, 6/12 and 13. Paying to free someone who had been sold was redeeming or rescuing him, Lv 25, 48. Redeemer was also the one who bought the land of a deceased relative, so that they would not be lost, Rt 4, 1 -7. Among the Israelites, the life of a man or an animal could be redeemed, as in the case of a firstborn, who gave himself to God; For this, a price had to be paid, which had to be delivered to the priest, Ex 13, 13 and 15; Lev 27, 27; Numbers 18, 15-16.
The meaning of the r. it is letting go or liberating. Sin keeps man in bondage and salvation is constituted in freeing him from that sin.
The first R. carried out by God was the liberation from the slavery of Egypt, from the power of Pharaoh, king of Egypt, Dt 7, 8. Through Christ, God paid the r. of the human race, Col 1, 13. In him we have, through his blood, the r., the forgiveness of crimes, according to the richness of his grace, Eph 1, 7. Rephaites ® Raphaites.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Heb., geulaj; Gr., lutrosis, apolutrosis). It is a metaphor used in both the OT and NT to describe God’s mercy and costly action on behalf of his people (sinful human beings). The basic meaning of the word is to release or set free for the payment of a price, liberation or salvation by means of an expensive method. When used in relation to God, it does not suggest that he paid anyone a price, but rather that his mercy required all of his power and involved the greatest depth of suffering possible. Thus, God redeemed Israel from Egypt by freeing the people from slavery and placing them in a new land (Exo 6:6; Exo 15:3; Psa 74:2; Psa 77:15ff.; Psa 106:10; Isa 43:1, Isa 43:3, Isa 43:14-16; Isa 48:20; Isa 51:10-11; Isa 63:16; Jer 31:11).
The verb padach, in its secular usage, is used to express ransom price (eg, Lev 27:27; Num 18:15-17; Psa 49:7). When used in connection with the Lord’s rescue work, 13 of the 39 references refer to the exodus (eg, Deu 9:26; 2Sa 7:23; Neh 1:10). Three references speak specifically of the forgiveness of sins (Deu 21:8; Psa 130:8; Isa 1:27).
To appreciate the NT theme of redemption, the position of human beings as slaves to sin has to be assumed (John 8:33-34). Therefore, they have to be set free to become the Lord’s freed servants (Mar 10:45). This redemption paid for by the costly sacrifice of Jesus’ life is a complete act as far as God is concerned. But the results of redemption as far as we are concerned are experienced in part now and in full in the resurrection of the dead (Luk 21:27-28; Rom 8:23; Eph 4:30).
Source: Hispanic World Bible Dictionary
(rescue, release, return to the network).
Liberation from the slavery of sin, and enjoy a new freedom, living the new life of the children of God, through the sacrifice of our Redeemer Jesus Christ: You have been bought at a price; do not become servants of men, 1Co 7:23.
The word contains the idea of liberation, as its price; the ransom price was the death of Christ, Rom 3:24, Gal 3:13, Eph 1:7, 1Pe 1:17-18.
It is “free”, like the hands, and the sun, and the place of birth, and the parents. . Christ already signed on Calvary, with his Blood, the redemption check of every man and woman, of you and me, Eph 2: 8-10, Rom 3:24, Rev 22:17.
How do I make it my own, mine?: by “faith”, exchanging my check in the only Bank of Christ, which is his Church, for the Sacrament of Baptism, Ro.6, Col 2:12. because if I have faith in Christ, I do what He commands me to do: (Mat 28:19, Mar 16:16).
1- It frees us.
– from all evil, Gen 48:16.
– from the power of sin, Rom 6:18, Rom 6:22.
– from the bondage and curse of the Law Gal 3:13, Gal 4:5.
– from all the anguish and remorse of sin> Ps 25:22.
– from all iniquity, Tit 2:14, Ps 130
– from the evil world, Gal 1:4.
– from enemies, Jer 15:2, Ps 106:10
– of the grave and of death, Ps 49.
15, Hos 13:14.
2-What hits us?
– A “new life”, being “new creatures”, from Joh 3:3 and 1Co 5:17, with the ability to love and wait with joy and peace, full of humility, freedom, power and security of Christ in our lives. hearts: (Ga12Ch 2:20). the power to do the same works of Christ, from Jua 14:12, to expel demons, heal the sick, resurrect the dead of boredom or despair, from Mar 16:17-18 and Mat 10:8.
– To be “sons of God”, co-heirs of the same inheritance of Christ: (Jua 1:12, Rom 8:15-17).
– Having “eternal life”, wonderful, already here, on earth: (Jua 3:36, Jua 5:24).
Redeemer: Our Lord Jesus Christ, Job 19:25, Ps 19:14, Pro 23:11, Isa 41:14, Isa 47:4, Isa 53:4-5, Jer 50:34, Mat 20:28, Gal 3 :13, Eph 1:7, Rev 5:9.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
The mystery of the Redemption is central in the History of salvation and essential in the Christian message. God created man, there was an original sin, because of that sin man distanced himself from God, God decided to forgive and redeem.
Christ came into the world with that mission. Christians are aware of this sin-redemption relationship and its reference to the merciful liberation they have received. The destruction of the sin that affected them from the beginning and of the sins that they may incur through weakness throughout their lives is the truth behind the Christian mystery of “redemption.”
Cult, dogma, morality, asceticism, art, literature, etc. who bear the surname of Christians, always make reference to the mystery of Christ the Redeemer.
The fact of the Redemption is presented to our faith as a truth revealed by God, not just as a historical event. Jesus, God incarnate, achieved with his death the restoration of men far from God.
Consequently, catechesis regards this essential truth as a preferential focus.
1. Basic concepts
The redemptive message appears continually in the background of the New Testament. And the term “redemption,” or ransom, crops up frequently in apostolic writings: Rom. 3. 24; 1. Cor. 1.30; Eph. 1.7; Col. 1. 14; Hebrews 1. 15, etc.
There are many parallel concepts suggested by these writings, alluding to this mystery, which cannot be contained in any exact word.
Some are:
– Purchase or redemption (“agoradso”) by Christ: 1. Cor. 6.20; Gal. 3.13; 2. Peter. twenty-one; Apoc. 14. 13.
– Liberation, liberated (“an-iemi”) from evil: Mt. 20. 28; Lc. 1. 68; Rom. 3. 24; 1 Cor. 1. 30; Eph. 1. 7.
– Recovery or rehabilitation of the fall: Rom. 1. 16; Gal. 2. 16. Philip. 3. 9. Eph. 1. 13.
– Restoration of good, of the state of divine friendship: Rom. 3. 2.; Rom. 4. 16.
– Repair, overcoming, reconstruction.; Tit. 2. 14; Hebrew 9. 12; Lc. 4. 18.
1.1. The fact of redemption
The way in which the Word incarnate in the man Jesus rescued us from our sins is a decisive object of faith. He freed us from the power of evil and the evil one and earned us eternal salvation with his death, preceded by the sufferings of passion.
With it, he rescued us and gave us back the justice that we had lost. But, if the way was the death of Jesus, the dogma alludes to the causality and the effect of that death: the cause was sin; the effect was forgiveness of sin.
Without redemption, we would continue to be under the power of evil, of the evil one, of sin. Thanks to the redemptive act, which is an act of divine mercy, Christ “rescued” us from evil and restored us to the status of “children of God” that we had at the beginning. Today, redeemed, we can confidently look to God as Father, because we belong to his Kingdom as children and we do not have sin in us, unless we freely return to evil.
1.2. sense of redemption
Etymologically, redemption (from the Latin redimere: to buy, rescue) expresses the action of reacquiring something that had been alienated and recovered. For this, the necessary price is paid. The Latin term was used in the first centuries to refer to the purchase of the freedom of slaves sold by right of war or debt.
Someone recovered, rescued or redeemed them, since they could not do it because they were not free, because they did not own anything or have the right that their actions were legally valid. They belonged to the owner and had nothing to buy themselves. His freedom was in the hands of others.
But there is an aspect more important than the semantic meaning: it is the theological one, which determines the reality of redemption. Man is not just rescued, but again identified with his Creator, who made him in his image and likeness. Redemption has a sense of “restoration”, of recovery, of elevation, of sanctification.
It is the essence of the redemption achieved by Jesus. With it a sublime human overcoming is achieved and not only the return to what had been lost. It is the positive dimension of this mystery, the regaining of the state of grace, that draws theologians’ attention. It is not enough, then, to speak only of the negative dimension, of the destruction of sin.
The marvelous effect of redemption is that Christ becomes mediator between God and men and between men and God. He brings us to God, for he incarnates and draws near as God. But he leads us to God, that is, he raises us to a supernature that divinizes us.
Saint Paul was clear: “There is only one God and one mediator between God and men and that is the man Christ Jesus, who gave himself as a ransom for all”. (1. Tim. 2. 5-6)
1.3. The redemptive act.
In itself, redemption refers to justification, reparation, liberation. But the way freedom and justice are acquired is Jesus’ decision to act as “sole mediator in the New Covenant.” (Heb. 9.15)
In Christian language, the Redemption, as a concept of rescue by Christ, was universal, voluntary in Him, effective and superabundant. She obtained total forgiveness for us. What was essential was freedom from sin. The shape could vary. Jesus could free us with any act of his life, which was of infinite value for being a Man God. But he wanted something else, without us being able to say why he chose suffering.
Jesus saved us because of the infinite love he had for us. He accepted the death and the pain that were approaching him, because he entered into the mysterious plans of God that, through that bloody path, the historical act of redemption of him would take place.
Our heart, to the extent that it is grateful, will recognize the greatness of Jesus’ dedication and will respond faithfully and lovingly to divine mercy. And our mind, to the extent that it is illuminated by faith, will be amazed…