When hearing, “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, we are hearing the sum of the controversy revolving around the crucifixion.
When hearing, “To redeem them that were under the law, that we might receive the adoption of sons,” Galatians 4:5, we are receiving the main train of thought highlighting that very controversy.
There is only one “redemption” within the Bible, and that is the deliverance and the restitution of the conversation’s conscience from the core standard of “kindreds,” “tongues,” “peoples,” and “nations.” Said plainly, the “redemption” that the Bible is concerned with is one where the devotional conversation is taken from the religious world to exist only with the Bible’s devotional character. This is why it says, “Therefore are they before the throne of God,” Revelation 7:15.
When the Messiah is crucified, their death is supposed to echo the error in maintaining the conversation by popular religious means and standards. This is why it says, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree,” Galatians 3:13.
Of course this changes and challenges the narrative of popular religious theory, and why shouldn’t it? When learning how the Bible thinks, when learning how the Bible interprets itself, and why it does so in the way that it does, the conversation is introduced to the Bible’s unadulterated character. For the sake of our personal and devotional growth and development, ought we not, in order to encourage its regeneration, challenge our own belief?
The Bible’s devotional character is not the religious world’s devotional character. The Bible’s aim and narrative isn’t the aim and narrative of the religious world. Concepts within the Bible are not the concepts given and endorsed by the religious world. The liberty advertised by the Bible is not the liberty advertised by the religious world.
Just because something is labeled, it doesn’t mean that it is actually true to what the label says of it. Something can have a label highlighting its relevance, but when really looked at, we can see that it is actually disconnected from its label, deserving its label due to some linked association. While there are many associations linked to the Bible, when sincerely studying the Bible, one finds that those associations don’t truly represent the label connected to it.
When reviewing the issue of redemption from within the Bible, what stands out is how it says, “Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth,” Psalm 31:5. The “spirit” is the subject of redemption, which is why it says, “Be renewed in the spirit of your mind,” Ephesians 4:23, and, “Create in me a clean heart, O God; and renew a right spirit within me,” Psalm 51:10.
No one appreciates being viewed or judged outside of their personal context. Some even take it to be an insult if you don’t pronounce their name correctly. This same respect ought to be given to the philosophy and the devotional character within the Bible. If we fail to correctly articulate the Bible’s character, we do an immediate injustice to its personality, narrative, and philosophy.
The subject of redemption is a subject about the conversation’s revival and reformation. This is why it says, “To him that ordereth his conversation aright will I shew the salvation of God,” Psalm 50:23.
An extra narrative is added when placing the Bible’s definition of redemption outside of its context. Our conversation has a work to do. The mind putting their conversation in order will understand the Bible’s definition of salvation. This means that the conversation must quiet its mind to embrace the Bible’s, which is why it says, “Put off concerning the former conversation…and be renewed in the spirit of your mind,” Ephesians 4:22,23.