Redemption

And He was crucified for us under Pontius Pilate, and suffered, and was buried.

Although Jesus did not sin and did not have to suffer and die, he voluntarily took upon himself the sins of the world and voluntarily gave himself up to suffering and death for the sake of salvation. This was his task as the Messiah-Saviour:

“The Spirit of the Lord is upon me to bring good tidings to the afflicted . . . to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound . . . to comfort all who mourn . . . to give them a garland instead of ashes, the oil of gladness instead of mourning” (Is 61.1–3).

And at the same time, Jesus had to do this as the suffering servant of Yahweh-God.

He was despised and rejected by men, a man of sorrows, and acquainted with grief, and as one from whom men hide their faces he was despised. and we esteemed him not.

Surely he has borne our griefs and carried our sorrows, yet we esteemed him stricken, smitten by God and afflicted.

But he was wounded for our transgressions, he was bruised for our iniquities, upon him was the chastisement that made us whole, and by his stripes [i.e., wounds] we are healed.

All we like sheep have gone astray; we have turned everyone to his own way; and the Lord has laid on him the iniquity of us all.

He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb led to the slaughter, and like a sheep that before his shearers is dumb, so he opened not his mouth.

By oppression and judgement he was taken away . . . And they made his grave with the wicked, and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.

Yet it was the will of the Lord [Yahweh] to bruise him; he has put him to grief; when he makes himself an offering for sin, he shall see his offspring, he shall prolong his days; the will of the Lord shall prosper in his hand; he shall see the fruit of the travail of his soul and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous; and he shall bear their iniquities.

Therefore I will divide him a portion with the great and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many [or the multitude] and made intercession for the transgressors.
(Is 53)

These words of the prophet Isaiah written centuries before the birth of Jesus tell the story of his Messianic mission. It began officially before the eyes of all in his baptism by John in the Jordan. By allowing himself to be baptized with the sinners though he had no sin, Jesus shows that he accepts his calling to be identified with the sinners: “the Beloved” of the Father and “the Lamb of God who takes away the sin of the world” (Jn 1.29; Mat 3.17).

Jesus begins to teach, and on the very day and at that very moment when his disciples first confess him to be the Messiah, “the Christ, the Son of the Living God,” Jesus tells immediately of his mission to “go to Jerusalem and suffer many things . . . and be killed, and on the third day be raised” (Mt 16.16–23; Mk 8.29–33). The apostles are greatly upset by this. Jesus then immediately shows them his divinity by being transfigured before them in divine glory on the mountain in the presence of Moses and Elijah. He then tells them once more: “The Son of Man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (Mt 17.1–23; Mk 9.1–9).

The powers of evil multiplied against Christ at the end: “The kings of the earth counsel together against the Lord and His Christ” (Ps 2.2). They were looking for causes to kill him. The formal reason was blasphemy, “because you, being a man, make yourself God” (Jn 10.31–38). Yet the deep reasons were more personal: Jesus told men the truth and revealed their stubbornness, foolishness, hypocrisy, and sin. For this reason every sinner, hardened in his sins and refusing to repent, wishes and causes the crucifixion of Christ.

The death of Jesus came at the hands of the religious and political leaders of his time, with the approval of the masses: when Caiaphas was high priest, “under Pontius Pilate.” He was “crucified for us . . . and suffered and was buried” in order to be with us in our sufferings and death which we brought upon ourselves because of our sins: “for the wages of sin are death” (Rom 6.23). In this sense the Apostle Paul writes of Jesus that “having become a curse for us” (Gal 3.13), “for our sake he (God the Father) made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5.21).

The sufferings and death of Christ in obedience to the Father reveals the super-abundant divine love of God for his creation. For when all was sinful, cursed, and dead, Christ became sin, a curse, and dead for us—though he himself never ceased to be the righteousness and blessedness and life of God Himself. It is to this depth, of which lower and more base cannot be discovered or imagined, that Christ has humiliated himself “for us men and for our salvation.” For being God, he became man; and being man, he became a slave; and being a slave, he became dead and not only dead, but dead on a cross. From this deepest degradation of God flows the eternal exaltation of man. This is the pivotal doctrine of the Orthodox Christian faith, expressed over and again in many ways throughout the history of the Orthodox Church. It is the doctrine of the atonement—for we are made to be “at one” with God. It is the doctrine of redemption—for we are redeemed, i.e., “bought with a price,” the great price of the blood of God (Acts 20.28; 1 Cor 6.20).

Have this mind among yourselves which you have in Christ Jesus who, though He was in the form of God, did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant [slave], being born in the likeness of men. And being found in human form, He humbled Himself and became obedient unto death, even death on a cross. Therefore God has highly exalted Him and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil 2.5–11).

In contemplating the saving and redeeming action of Christ, it has become traditional to emphasize three aspects which in reality are not divided, and cannot be; but which in theory (i.e., in the vision of Christ’s being.and activity as the Saviour of the world) may be distinguished. The first of these three aspects of the redeeming work of Christ is the fact that Jesus saves mankind by providing the perfect image and example of human life as filled with the grace and power of God.

Jesus, the Perfect Image of Human Life

Christ is the incarnate Word of God. He is the Teacher and Master sent by God to the world. He is the embodiment of God Himself in human form. He is “the image of the invisible God” (Col 1.15). In Him “the fullness of divinity dwells bodily” (Col 2.9). The person who sees Jesus sees God the Father (Jn 14.9). He is the “reflection of the glory of God and the express image of His person” (Heb 1.3). He is the “light of the world” who “enlightens every man . . . coming into the world” (Jn 8.12, 1.9). To be saved by Jesus Christ is first of all to be enlightened by Him; to see Him as the Light, and to see all things in the light of Him. It is to know Him as “the Truth” (Jn 14.6); and to know the truth in Him.

And you will know the truth and the truth will make you free (Jn 8.31).

When one is saved by God in Christ one comes to the knowledge of the truth, fulfilling God’s desire for His creatures, for “God our Saviour . . . desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2.4). In saving God’s world, Jesus Christ enlightens God’s creatures by the Holy Spirit, the Spirit of God who is the Spirit of Truth who proceeds from the Father and is sent into the world through Christ.

If you love Me, you will keep My commandments. And I will pray the Father, and He will give you another Counselor, to be with you forever, even the Spirit of Truth, whom the world cannot receive, because it neither sees Him nor knows Him; you know Him, for He dwells with you, and will be in you (Jn 14.15–17).

But the Counselor, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I have said to you . . . (Jn 15.26).

When the Spirit of Truth comes, He will guide you into all the truth . . . (Jn 16.13).

The first aspect of salvation in Christ, therefore, is to be enlightened by Him and to know the truth about God and man by the guidance of the Holy Spirit, the Spirit of Truth, which God gives through Him to those who believe. This is witnessed to in the apostolic writings of Saints John and Paul:

Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God. And we impart this in words not taught by human wisdom, but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit. . . . For who has known the mind of the Lord so as to instruct him? But we have the mind of Christ (1 Cor 2.13–16).

For [God] has made known to us in all wisdom and insight the mystery of His will, according to His purpose which He set forth in Christ as a plan for the fullness of time, to unite all things in Him, things in heaven and things on earth. . . . To me . . . this grace was given . . . to make all men see what is the plan of the mystery hidden for ages in God . . . that through the church the manifold wisdom of God might now be made known . . . (Eph 1.8–10; 3.9).

For I want . . . that their hearts may be encouraged as they are knit together in love, to have all the riches of assured understanding and the knowledge of God’s mystery in Christ, in whom are hid all the treasures of wisdom and knowledge (Col 2.1–3).

But you have been anointed by the Holy One, and you know all things I write to you, not because you do not know the truth, but because you know it, and know that no lie is of the truth. . . . but the anointing which you received from Him abides in you, and you have no need that any one should teach you; as His anointing teaches you about everything, and is true and is no lie, just as it has taught you, abide in Him. . . . And by this we know that He abides in us, by the Spirit which He has given to us (1 Jn 2.20–27; 3.24).

The first aspect of man’s salvation by God in Christ is, therefore, the ability and power to see, to know, to believe and to love the truth of God in Christ, who is the Truth, by the Spirit of Truth. It is the gift of knowledge and wisdom, of illumination and enlightenment, it is the condition of being “taught by God” as foretold by the prophets and fulfilled by Christ (Is 54.13; Jer 31.33–34; Jn 6.45). Thus, in the Orthodox Church, the entrance into the saving life of the Church through baptism and chrismation is called “holy illumination.”

For it is God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ (2 Cor 4.6).

Jesus, the Reconciler of Man with God

The second aspect of Christ’s one, indivisible act of salvation of man and his world is the accomplishment of man’s reconciliation with God the Father through the forgiveness of sins. This is the redemption and atonement strictly speaking, the release from sins, and the punishment due to sins; the being made “at one” with God.

While we were yet helpless, at the right time Christ died for the ungodly. Why, one will hardly die for a righteous man—though perhaps for a good man one will dare even to die. But God shows His love for us in that while we were yet sinners Christ died for us. Since therefore we are now made righteous by His blood, much more shall we be saved by Him from the wrath of God. For if while we were enemies we were reconciled to God by the death of His Son, much more, now that we are reconciled, shall we be saved by His life. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received our reconciliation (Rom 5.6–11).

Therefore if anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to Himself and gave us the ministry of reconciliation; that is, God was in Christ reconciling the world to Himself, not counting their trespasses against them, and entrusting to us the message of reconciliation (2 Cor 5.17–19).

The forgiveness of sins is one of the signs of the coming of the Christ, the Messiah, as foretold in the Old Testament:

. . . they shall all know me, from the least to the greatest, says the Lord; for I will forgive their iniquity, and I will remember their sin no more (Jer 31.34).

Christ is the Lamb of God who takes away the sins of the world, the Lamb that is slain that through Him all sins might be forgiven. He is also the great high priest, who offers the perfect sacrifice by which man is purged from his sins and cleansed from his iniquities. Jesus offers, as high priest, the perfect sacrifice of His own very life, His own body, as the Lamb of God, upon the tree of the cross.

For to this you have been called, because Christ suffered for you, leaving you an example that you should follow in His steps. He committed no sin; no guile was found on His lips. When He was reviled, He did not revile in return; when He suffered, He did not threaten; but He trusted to Him who judges justly. He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed. For you were straying like sheep, but have now returned to the Pastor and Bishop of your souls (1 Pet 2.22–25).

The high-priestly offering and sacrifice of the Son of God to His eternal Father is described in great detail in the Letter to the Hebrews in the New Testament scriptures.

In the days of His flesh, Jesus offered up prayers and supplications, with loud cries and tears, to Him who was able to save Him from death, and He was heard for His godly fear. Although He was a Son, He learned obedience through what He suffered, and being made perfect, He became the source of eternal salvation to all who obey Him, being designated a high priest by God, according to the order of Melchizedek (Heb 5.7–10).

But when Christ appeared as a high priest of the good things that have come . . . He entered once for all into the Holy Place [not made by hands, i.e., the Presence of God] taking . . . His own blood, thus securing an eternal redemption. For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more shall the blood of Christ who through the eternal Spirit offered Himself without blemish to God, purify your conscience from dead works to serve the living God. Therefore, He is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred which redeems them from the transgressions under the first covenant (Heb 9.11–15).

According to the scriptures, man’s sins and the sins of the whole world are forgiven and pardoned by the sacrifice of Christ, by the offering of His life—His body and His blood, which is the “blood of God” (Acts 20.28)—upon the cross. This is the “redemption,” the “ransom,” the “expiation,” the “propitiation” spoken about in the scriptures which had to be made so that man could be “at one” with God. Christ “paid the price” which was necessary to be paid for the world to be pardoned and cleansed of all iniquities and sins (1 Cor 6.20; 7.23).

In the history of Christian doctrine there has been great debate over the question of to whom Christ “pays the price” for the ransom of the world and the salvation of mankind. Some have said that the “payment” was made to the devil. This is the view that the devil received certain “rights” over man and his world because of man’s sin. In his rebellion against God, man “sold himself to the devil” thus allowing the Evil One to become the “prince of this world” (Jn 12.31). Christ comes to pay the debt to the devil and to release man from his control by sacrificing Himself upon the cross.

Others say that Christ’s “payment” on behalf of man had to be made to God the Father. This is the view which interprets Christ’s sacrificial death on the cross as the proper punishment that had to be paid to satisfy God’s wrath over the human race. God was insulted by man’s sin. His law was broken and His righteousness was offended. Man had to pay the penalty for his sin by offering the proper punishment. But no amount of human punishment could satisfy God’s justice because God’s justice is divine. Thus the Son of God had to be born into the world and receive the punishment that was rightly to be placed on men. He had to die in order for God to receive proper satisfaction for man’s offenses against Him. Christ substituted Himself on our behalf and died for our sins, offering His blood as the satisfying sacrifice for the sins of the world. By dying on the cross in place of sinful man, Christ pays the full and total payment for man’s sins. God’s wrath is removed. Man’s insult is punished. The world is reconciled with its Creator.

Commenting on this question about to whom Christ “pays the price” for man’s salvation, St Gregory the Theologian in the fourth century wrote the following in his second Easter Oration:

Now we are to examine another fact and dogma, neglected by most people, but in my judgment well worth enquiring into. To whom was that Blood offered that was shed for us, and why was It shed? I mean the precious and famous Blood of our God and High Priest and Sacrifice.

We were detained in bondage by the Evil One, sold under sin, and receiving pleasure in exchange for wickedness. Now, since a ransom belongs only to him who holds in bondage, I ask to whom was this offered, and for what cause?

If to the Evil One, fie upon the outrage! If the robber receives ransom, not only from God, but a ransom which consists of God Himself, and has such an illustrious payment for his tyranny, then it would have been right for him to have left us alone altogether!

But if to God the Father, I ask first, how? For it was not by Him that we were being oppressed. And next, on what principle did the Blood of His only-begotten Son delight the Father, who would not receive even Isaac, when he was being sacrificed by his father, [Abraham], but changed the sacrifice by putting a ram in the place of the human victim? (see Gen 22).

Is it not evident that the Father accepts Him, but neither asked for Him nor demanded Him; but on account of the incarnation, and because Humanity must be sanctified by the Humanity of God, that He might deliver us Himself, and overcome the tyrant [i.e., the devil] and draw us to Himself by the mediation of His Son who also arranged this to the honor of the Father, whom it is manifest He obeys in all things.

In Orthodox theology generally it can be said that the language of “payment” and “ransom” is rather understood as a metaphorical and symbolical way of saying that Christ has done all things necessary to save and redeem mankind enslaved to the devil, sin and death, and under the wrath of God. He “paid the price,” not in some legalistic or juridical or economic meaning. He “paid the price” not to the devil whose rights over man were won by deceit and tyranny. He “paid the price” not to God the Father in the sense that God delights in His sufferings and received “satisfaction” from His creatures in Him. He “paid the price” rather, we might say, to Reality Itself. He “paid the price” to create the conditions in and through which man might receive the forgiveness of sins and eternal life by dying and rising again in Him to newness of life (see Rom 5–8; Gal 2–4).

By dying on the cross and rising from the dead, Jesus Christ cleansed the world from evil and sin. He defeated the devil “in his own territory” and on “his own terms.” The “wages of sin is death” (Rom 6.23). So the Son of God became man and took upon Himself the sins of the world and died a voluntary death. By His sinless and innocent death accomplished entirely by His free will — and not by physical, moral, or juridical necessity - He made death to die and to become itself the source and the way into life eternal. This is what the Church sings on the feast of the Resurrection, the New Passover in Christ, the new Paschal Lamb, who is risen from the dead:

Christ is risen from the dead!
Trampling down death by death!
And upon those in the tombs bestowing life!
(Easter Troparion)

And this is how the Church prays at the divine liturgy of Saint Basil the Great:

He was God before the ages, yet He appeared on earth and lived among men, becoming incarnate of a holy Virgin;

He emptied Himself, taking the form of a servant, being likened to the body of our lowliness, that He might liken us to the image of His Glory.

For as by man sin entered into the world, and death by sin, so it pleased Thine Only-begotten Son, who was in the bosom of Thee, the God and Father, who was born of a woman, the holy Theotokos and ever-virgin Mary, who was born under the law to condemn sin in His flesh, so that those who were dead in Adam might be made alive in Thy Christ Himself.

He lived in this world and gave commandments of salvation; releasing us from the delusions of idolatry, He brought us to knowledge of Thee, the true God and Father. He obtained us for His own chosen people, a royal priesthood, a holy nation.

Having cleansed us in water, and sanctified us with the Holy Spirit, He gave Himself as a ransom to death, in which we were held captive, sold under sin.

Descending through the cross into Sheol — that He might fill all things with Himself — He loosed the pangs of death. He arose on the third day, having made for all flesh a path to the resurrection from the dead, since it was not possible for the Author of Life to be a victim of corruption. So He became the first—fruits of those who have fallen asleep, the first-born of the dead, that He might be Himself truly the first in all things . . .
(Eucharistic Prayer of the Liturgy of St Basil)

Jesus, the Destroyer of Death

The third and final aspect of the saving and redeeming action of Christ, therefore, is the deepest and most comprehensive. It is the destruction of death by Christ’s own death. It is the transformation of death itself into an act of life. It is the recreation of Sheol—the spiritual condition of being dead—into the paradise of God. Thus, in and through the death of Jesus Christ, death is made to. die. In Him, who is the Resurrection and the Life, man cannot die, but lives forever with God.

Truly, truly I say to you, he who hears my word and believes in Him who sent me has eternal life; he does not come into judgment, but has passed from death into life (Jn 5.24

I am the Resurrection and the Life! He who believes in me, though he die, yet shall he live, and whoever lives and believes in me shall never die (Jn 11.25–26).

It is Christ Jesus who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us! Who shall separate us from the love of Christ? . . . For I am sure that neither death, not life, nor angels, nor principalities, nor things present, nor things to come, not powers, nor height, nor depth, nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord (Rom 8.34–39).

For in Him the whole fullness of divinity dwells bodily, and you have come to fullness of life in Him . . . and you were buried with Him in baptism, in which you were also raised with Him through faith in the working of God who raised Him from the dead. And you were dead in trespasses . . . God made alive together with Him, having forgiven us all our trespasses, having cancelled the bond which stood against us with its legal demands; this He set aside, nailing it to the cross. He disarmed the [demonic] principalities and powers and made a public example of them, triumphing over them . . . for you have died, and your life is hid with Christ in God. (Colossians 2.9 ff.)

This is the doctrine of the New Testament scriptures, repeated over and again in many ways in the tradition of the Church: in its sacraments, hymnology, theology, iconography. Christ’s victory over death is man’s release from sins and man’s victory over enslavement to the devil because in and through Christ’s death man dies and is born again to eternal life. In his death sins are no longer counted. In his death the devil no longer holds him. In his death he is born again to newness of life and is liberated from all that is evil, false, demonic and sinful. In a word, he is freed from all that is dead by dying and rising again in and with Jesus.

But we see Jesus, who for a little while was made lower than the angels, crowned with glory and honor because of the suffering of death, so that by the grace of God He might taste death for every one. . . . Since therefore the children share in flesh and blood, He Himself likewise partook of the same nature, that through death He might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage (Heb 2.9–15).

But in fact Christ has been raised from the dead, the first-fruits of those who have fallen asleep. For as by a man came death, by a Man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. [ . . . ] The sting of death is sin, and the power of sin is the law. But thanks be to God who gives us the victory through our Lord Jesus Christ (1 Cor 15.20 ff; 56–57).