Question:
Dear theologians, must Jesus be perfect, without sin, wrongdoing, or transgression of any law or moral code, to qualify as our redeemer and saviour? If He were to commit any wrong, break a moral code or sin in any way (since He is also human), would He fall short of being our redeemer and saviour? -Peter Carlveland Sserubidde
Response:
Thank you, brother Peter, for this thoughtful and important question. Before offering a direct response, it is necessary to clarify and refine the structure of the question itself. You ask, in essence: Must Jesus be perfect to qualify as our redeemer and saviour? If He sins, does He fall short of being either?
Implicit in your question is the assumption that the terms redeemer and saviour are identical. While they are often used interchangeably, biblically they are distinct, though complementary, titles that highlight different aspects of Christ’s work. A proper answer, therefore, requires us to examine each term carefully.
Who is a redeemer?
In the framing of your question, redeemer and saviour appear to be treated as synonymous. However, this is not entirely accurate. To understand redemption properly, we must begin with its Old Testament foundation.
The Old Testament concept of a redeemer comes from the Hebrew word go’el, meaning kinsman-redeemer. This idea is deeply rooted in Israel’s covenantal and kinship culture rather than being a purely abstract theological concept.
The cultural and legal role of the go’el
In Israelite society, the go’el was a close biological relative with specific responsibilities, including:
- Redeeming family land that had been lost due to poverty (Leviticus 25:25).
- Redeeming a relative who had sold himself into slavery (Leviticus 25:47–49).
- Avenging the blood of a murdered family member, acting as the “avenger of blood” (Numbers 35:12).
- Preserving the family line by marrying the widow of a deceased relative (levirate marriage, Deuteronomy 25:5–6).
It is crucial to note that, according to this Old Testament framework, redemption is a biological and familial matter. The go’el must belong to the family. Redemption, therefore, is an exclusive role; not just anyone can qualify.
Theological development in the Old Testament
Over time, this powerful familial role was applied metaphorically to God Himself, shaping Israel’s understanding of divine redemption.
God is repeatedly described as Israel’s go’el, particularly in the book of Isaiah (see Isaiah 41:14; 43:14; 44:6; 54:5). In these passages, God redeems His people not only from political oppression, such as slavery in Egypt or exile in Babylon, but also from sin (Isaiah 44:22).
The book of Ruth provides a concrete human illustration of this theology. Boaz functions as the ideal go’el, redeeming land and marrying Ruth in order to preserve the family line. Significantly, this redeemed lineage leads to King David and, ultimately, to Jesus Christ. For this reason, Ruth is not merely a historical narrative but a theological work that communicates God’s redemptive pattern among His people.
Similarly, the psalmist’s cry, “Redeem me, O God” (Psalm 69:18), appeals to this covenantal faithfulness. A redeemer, then, is a kinsman who acts at personal cost to restore what was lost, free those in bondage and secure the future of the family. This background is essential for understanding Jesus as our ultimate go’el.
To grasp Jesus as the biological redeemer, Hebrews 2:14–18 is particularly instructive. The passage explains that Christ shared fully in flesh and blood so that, through His death, He might destroy the power of death and deliver those enslaved by fear. He had to be made like His brothers in every way in order to make atonement for the sins of the people and to aid those who are tempted. In other words, Jesus qualifies as redeemer precisely because He became one of us.
Who is a saviour?
Unlike a redeemer, a saviour does not necessarily have to be a biological relative. In the New Testament, declaring Jesus as saviour carried strong political and theological implications.
The Roman Empire proclaimed the emperor, Caesar, as the “saviour of the world”. Early Christians deliberately challenged this claim by declaring that Jesus alone is saviour. This is why the announcement of Jesus’ birth as saviour (Matthew 1:21; Luke 2:11; 1 John 4:14) carried such weight and threat. It explains Herod’s violent response in killing the male children (Matthew 2:16) and Pilate’s later interrogation of Jesus regarding His kingship (John 18:37). Jesus presents Himself not as an appointed or military saviour like the Roman emperors, but as one born for this purpose.
In the Old Testament, the Hebrew word for saviour is moshia. It often refers to national deliverance from enemies, but it also includes salvation from sin and evil (Psalm 51:12–14). The term appears in passages such as Isaiah 43:3, 11; 45:15, 21; and Hosea 13:4.
Here lies a key distinction: redemption is exclusive, tied to kinship, while salvation is inclusive. The saviour offers deliverance to all who are willing. The redeemer addresses a specific family problem; the saviour addresses a universal crisis. Since sin and death affect all humanity, the saviour’s work is global in scope.
In the next part, we will explore why Jesus’ perfection is essential to fulfilling both roles without contradiction.
Response by Isaiah White, A life coach and theologian contact: 0775822833, whitemwine@gmail.com
