解説

 

A Ransom for Many - What can that mean?

作者: New Christian Bible Study Staff

A Ransom for Many - What can that mean?

Almost 2000 years ago, Jesus of Nazareth -- Jesus Christ -- was crucified. He died. Painfully. And then, by the second morning after that, He was risen from the dead. His physical body was gone - or, rather, in light of subsequent events, it seems to have been transformed into a spiritual one. (That's an interesting thing to think through, in itself, but it's not the focus of this article.)

Instead, here we want to focus on some of the things that are said in the Bible about why Jesus died. There's an almost-2000-year-old confusion about it. Let's dig into it...

In Mark 10:42-45 (and in Matthew 20:25-28), we find this well-known lesson, which occurs late in Jesus's ministry. James and John - still not really understanding the depth of what was going on, are lobbying Jesus for promises of sitting at His left and right hand when he is "king". The other disciples are displeased, of course. Jesus knows what's going on, so He gathers them all, and tries to explain the real nature of His mission, and what their mission should be, too.

Here's the text:

"But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: And whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."

A ransom. The Greek word used here is λύτρον, or lutron, which means the price for redeeming or ransoming, from λύω, luo, for loosening, untying, or setting free.

Some theologians have taken this text, and combined it with the text from the crucifixion story, when Jesus says three things that show his distress, and his feeling of separation from his Divine essence -- "My God, my God, why hast Thou forsaken me?", and "Nevertheless, not my will, but Thine be done", and "Father, forgive them, for they know not what they do."

It can certainly be interpreted as a sort of sacrifice, in which Jesus acts as a sort of scapegoat, substituting his death for the human race that had disappointed His Father. Some theologians have done that. Anselm of Canterbury, in around 1000 AD, was one of the leaders of a faction that made that argument. But we don't think that's the right track; in fact, we think it was a wrong track that's been pretty damaging.

In New Christian theology, it doesn't make sense that God was angry. He's love itself. Is He disappointed when we don't reciprocate His love? Sure. But angry? No. There's certainly the appearance of it, especially in the Old Testament at times, but the core nature of God is love.

What's more, it should be even clearer that the death of Jesus's physical body wouldn't make God the Father feel better. Remember, they are really ONE person, of one mind - not two.

Instead, the whole cycle of God's incarnation, ministry, physical death, and resurrection was undertaken so that new truths could reach humankind.

Here's an interesting passage, from Arcana Coelestia 1419,

"The Lord, being love itself, or the essence and life of the love of all in the heavens, wills to give to the human race all things that are His; which is signified by His saying that the Son of man came to give His life a ransom for many."

Further, in Apocalypse Explained 328:15, we find this explanation:

“The phrase ‘to ransom’ means to free people from falsities and reform them by means of truths. This is signified by the words, ‘Ransom [redeem] me, O Jehovah, God of truth’” (Psalm 31:5)

One reason Jesus died was to overcome the power of hell. Jesus fought against evil spirits throughout His life. The clearest description of this is just after his baptism, when he spends 40 days in the wilderness. His suffering on the cross was the final struggle against evil, and His resurrection was his final victory over it.

For every person, overcoming evil involves temptation or a struggle against evil. As we struggle against evil individually, Christ struggled against evil on a cosmic scale. His death was the conclusion of that struggle, but it wasn't a loss; it was a win. The Bible says that God took on flesh and blood so that

“... through death He might destroy him who had the power of death, that is, the devil.” (Hebrews 2:14,15)

Another reason that Bible gives for Jesus’ death was that He might unite His human nature with His Divine nature, so that He could “make in Himself, of two, one new man,” (Ephesians 2:14-16, cf. John 17:11, 21; 10:30).

There are other reasons mentioned, too:

He could "go to the Father" (John 13:3; 14:2, 28; 16:10).

He could be "glorified" (John 17:1,5) or "enter into His glory" (Luke 24:26).

He could be "perfected" (Luke 13:32), or "sanctified" (John 17:19).

In Swedenborg's True Christianity 86, it says,

"Jehovah God came into the world as divine truth for the purpose of redeeming people. Redemption was a matter of gaining control of the hells, restructuring the heavens, and then establishing a church."

At the crucifixion, the forces of evil thought they had won. The religious and civic powers of the day led the way in condemning him. He was mocked. The crowd turned against him.

The death of Jesus' physical body was a "ransom" in this way: by undergoing that torture and death, He could then show that his spiritual power transcended natural death. He freed us, loosened us, from domination by the hells, and established a new church -- a new way that we can follow.

聖書

 

Luke 24:26

勉強

       

26 Ought not Christ to have suffered these things, and to enter into his glory?

スウェーデンボルグの著作から

 

Apocalypse Explained#326

この節の研究

  
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326. Verse 9. And they were singing a new song, signifies acknowledgment and confession from joy of heart. This is evident from the signification of a "song," as meaning acknowledgment and confession from joy of heart, here acknowledgment and confession that the Lord in respect to the Divine Human has all power in the heavens and on earth. Confession respecting this is meant because this is what is here treated of. "To sing a song" signifies confession from joy of heart, because joy of heart, when it is in fullness, expresses itself in song, this it does because when the heart, and in consequence the thought also, is full of joy, it pours itself forth in singing, the joy of the heart itself through the sound of the singing, and the joy of the thought therefrom through the song. The kind of joy of the thought is expressed by the words of the song, which concur and agree with the matter that is in the thought from the heart; the kind of joy of the heart is expressed by the harmony, and the measure of this joy is expressed by the exaltation of the sound and the words in it. All these flow as if spontaneously from the joy itself, and for the reason that the whole heaven is formed according to the affections of good and truth, the highest heaven according to the affections of good, and the middle heaven according to the affections of truth; it is therefore formed also for joys, for every joy is from an affection, or from love; from this it is that in all angelic discourse there is a kind of harmony. (But these things can be more clearly known and concluded by what is said and shown in the work on Heaven and Hell, namely, that the thoughts and affections of angels go forth according to the form of heaven, n. 200-212, and 265-275; therefore that there is a kind of harmony in their speech, n. 242; also that the sound of the speech of angels corresponds to their affections; and the articulations of sound, which are the words, correspond to the ideas of thought, which are from the affection, n. 236, 241; also in Arcana Coelestia, 1648, 1649, 2595, 2596, 3350, 5182, 8115) From this it is clear that harmony in song, and also the power of musical art to express the various kinds of affections and to adapt itself to its themes, are from the spiritual world, and not from the natural as is believed (See also concerning this in the work on Heaven and Hell 241).

[2] For this reason many kinds of musical instruments were used in sacred worship with the Jewish and Israelitish nation, some of which had relation to the affections of celestial good, and some to the affections of spiritual good, and to the joys therefrom, respecting what was to be proclaimed. Stringed instruments had relation to the affections of spiritual good, and wind instruments to the affections of celestial good; to these was added the singing of songs, which gave form to the agreements of things with the sounds of affections. Such were all the psalms of David, therefore they are called psalms, from playing [psaltere], and also songs. This makes clear why the four animals and twenty-four elders are said to have had harps, and also to have sung this song.

[3] That "singing" and "singing a song" signify acknowledgment and confession from joy of heart is evident from the following passages. In Isaiah:

In that day thou shalt say, I will confess to Jehovah; O God of my salvation, I will trust, I will not dread; for Jah Jehovah is my strength and psalm, He is become my salvation. Then shall ye draw waters from the fountains of salvation. And in that day shall ye say, Confess ye to Jehovah, call upon His name, sing psalms unto Jehovah. Break forth and shout, thou inhabitant of Zion, for great in the midst of thee is the Holy One of Israel (Isaiah 12:1-6).

This describes confession from joy of heart because of the Lord's coming and His Divine power to save the human race. Confession is plainly meant, for it is first said, "I will confess to Jehovah," and again afterwards, "Confess ye to Jehovah." Confession that the Lord from His Divine power is about to save mankind is described by these words, "O God of my salvation, I will trust, I will not dread, for He is my strength, He is become my salvation. Then ye shall draw waters from the fountains of salvation in that day; great in the midst of thee is the Holy One of Israel;" "in that day" means when the Lord is to come; "the Holy One of Israel" is the Lord; consequent joy, which is the joy of confession, is described by "sing psalms unto Jehovah, break forth and shout, thou inhabitant of Zion;" "inhabitant" and "daughter of Zion" are the church where the Lord is worshiped; "Jah is my psalm" signifies here celebration and glorification of the Lord.

[4] In the same:

Sing unto Jehovah a new song, His praise, O end of the earth. Let the wilderness and the cities thereof lift up their voice; let the inhabitants of the cliff sing aloud, let them shout from the top of the mountains (Isaiah 42:10-11).

This also treats of the Lord's coming and the establishment of the church with those who were outside of the church, that is, with those where the Word was not, and the Lord was not before known. "To sing a new song" signifies confession from joy of heart; "sing praise, O end of the earth," signifies confession of those who are remote from the church, "end of the earth" meaning where that which pertains to the church ceases to be, "earth" meaning the church; "the wilderness and the cities thereof that shall lift up the voice," signify those with whom there is no good because there is no truth, and yet they desire it; "the inhabitants of the cliff" signify the good of faith pertaining to them; "the top of the mountains" signifies the good of love pertaining to them; "to sing" and "to shout" signify consequent confession from joy of mind and heart.

[5] In the same:

Jehovah will comfort Zion; He will comfort all her desolations, and He will make her wilderness like Eden, and her desert like the garden of Jehovah; joy and gladness will be found therein, confession and the voice of a psalm (Isaiah 51:3; 52:8-9).

This also treats of the Lord's coming and the establishment of the church, which at that time was laid waste or destroyed. "Zion" signifies the church where the Lord is to be worshiped; "her desolations" signify a lack of truth and good from an absence of knowledges; "to make her wilderness like Eden, and her desert like the garden of Jehovah" signifies that they shall have truth and good in abundance; "wilderness" is predicated of the absence of good, and "desert" of the absence of truth; "Eden" signifies good in abundance, and the "garden of Jehovah" signifies truth in abundance. As "psalm" and "song" signify confession from joy of heart, it is said, "joy and gladness therein, confession and the voice of a psalm," "voice of a psalm" meaning song.

[6] In Lamentations:

The elders have ceased from the gate, the young men from singing; the joy of our heart hath ceased (Lamentations 5:14-15).

"The elders have ceased from the gate" signifies that those who are in truths from good, or in an abstract sense truths from good by which there is admission into the church, are no more; "the young men have ceased from singing" signifies that truths themselves are deprived of their spiritual affection, and thence of their joy; and because this is signified it is said, "the joy of our heart hath ceased."

[7] In Ezekiel:

I will cause the tumult of thy songs to cease, and the voice of harps shall be no more heard (Ezekiel 26:13).

"The tumult of songs" signifies the joys of confessions; "the voice of harps" signifies gladness from spiritual truths and goods.

[8] In David:

Jehovah is my strength, and I am helped; my heart triumphs, and with my song will I confess to Him (Psalms 28:7).

Because "song" signifies confession from joy of heart, it is said "my heart triumphs, and with my song will I confess to Him."

[9] In the same:

Sing aloud, ye righteous in Jehovah. Confess to Jehovah with the harp, sing psalms unto Him with the psaltery of ten strings. Sing unto Him a new song, play well with a loud noise (Psalms 33:1-3).

As joy of heart is both from celestial love and from spiritual love, it is said, "Sing aloud, ye righteous, in Jehovah, confess to Jehovah with the harp; sing psalms to Him with a psaltery of ten strings;" "sing aloud, ye righteous," is predicated of those who are in celestial love; "Confess on the harp, and sing psalms with the psaltery," of those who are in spiritual love. That those who are in celestial love are called "righteous" see above n. 204, and that "harp" and "psaltery" are predicated of those who are in spiritual good, n. 323; and as "singing" means confession from the joy arising from these loves, it is said, "Confess to Jehovah," "Sing unto Him a new song." The exaltation of joy from its fullness is signified by "play well with a loud noise."

[10] In the same:

I will praise the name of God with a song, and will magnify Him by confession (Psalms 69:30).

In the same:

When I shall have gone with them to the house of God, with the voice of jubilee and confession, the multitude keeping a festival (Psalms 42:4).

In the same:

Confess ye to Jehovah, call upon His name. Sing unto Him, sing psalms unto Him (Psalms 105:1-2; 149:1).

In the same:

I will confess to Jehovah according to His righteousness, and I will sing psalms unto the name of Jehovah most high (Psalms 7:17).

In the same:

My heart is prepared, O God; I will sing, and sing psalms. Awake thee, my glory; awake thee, psaltery and harp. I will confess unto Thee, O Lord, among the nations; I will sing psalms unto Thee among the peoples (Psalms 57:7-9).

Because "to sing a song" signifies confession from joy of heart, in these passages two expressions are used, "to confess and to sing," "confession and song," "voice of singing and voice of confession. "

[11] Where the Lord's coming is treated of, the expression "a new song" is used, and it is said that earth, sea, field, forest, trees, Lebanon, wilderness, and many other things, should "rejoice" and "exult," as in the following.

In David:

O sing unto Jehovah a new song. Make a loud noise unto Jehovah, all the earth; break forth, shout for joy, and sing psalms with the harp and the voice of a psalm; with trumpets, and with the sound of a cornet, make a loud noise before the King, Jehovah. Let the sea and the fullness thereof thunder; the world and they that dwell therein. Let the rivers clap their hands; let the mountains be joyful together (Psalms 98:1, 4-8).

In the same:

O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Sing unto Jehovah, bless His name; proclaim His salvation from day to day. The heavens shall be glad, and the earth shall exult; the sea shall be moved, and all the fullness thereof; the field shall triumph, and all that is therein; then shall all the trees of the forest sing aloud (Psalms 96:1-2, 11-12).

In the same:

Sing unto Jehovah a new song, His praise in the assembly of the saints. Let Israel be glad in his makers, the sons of Zion in their King. Let them praise His name in the dance; let them sing psalms unto Him with timbrel and harp (Psalms 149:1-3).

In Isaiah:

Sing unto Jehovah a new song; His praise, O end of the earth. Let the wilderness and the cities thereof lift up the voice (Isaiah 42:10-11).

In the same:

Sing, O ye heavens, for Jehovah hath done it; shout for joy, ye lower parts of the earth; break forth into singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23; 49:13).

Here the Lord, His coming, and salvation through Him are treated of; and because these things were about to take place it is said, "a new song." The joy on this account is described not only by "singing," "singing psalms," "breaking forth," "being joyful," "clapping the hands," but also by various musical instruments of accordant sounds; also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should "rejoice together," "exult," "sing," "shout for joy," "clap the hands," and "cry aloud," together. Like things are predicated of these objects because they signify such things as are of the church, and therefore such things as are with the man of the church; "rivers" the things that are of intelligence; "sea" the things of knowledge [scientiae] that are in agreement with truths and goods; "field" the good of the church; "forests" the truths of the natural man; "trees" knowledges; "Lebanon" spiritual truth and good; "wilderness" a desire for truth that good may be gained, and "mountains" the goods of love. All these things are said "to sing," "to break forth," "to shout for joy," "to cry aloud," and "to clap the hands," when they are from heaven, for then heavenly joy is in them, and through them in man; for man is not in heavenly joy unless the things in him, which are truths and goods, are from heaven; from these is joy of heart that is truly joy, and from these is the joy of the man with whom they are. From this it can be seen why the like is said of these things as of man, namely, because joy is in them, and with man through them. Such joy is in every spiritual and celestial good, and therefrom with those with whom these goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the goods and thence into their truths that are from Him in man, and through these into the man, but not into the man who is destitute or devoid of them. These goods and the truths therefrom are what "exult," "shout for joy," "break forth," "sing," "sing psalms," that is, are glad because of the influx from heaven, and from these the heart of man is glad also.

[12] As there are various affections of good and truth, and each expresses itself by an appropriate sound, so in the Word, especially in David, various kinds of instruments are mentioned, which signify corresponding affections. One who knows the internal sense of the Word, and also the sounds of the instruments there named, can know what affection is there signified and described. The angels know this from the mere mention of the instruments when a man is reading the Word, and also from the matter described there in its own words. Thus, for example, in David:

Clap your hands, all ye peoples; shout unto God with the voice of a song. God is gone up with a shout, Jehovah with the voice of a trumpet. Sing psalms unto God, sing psalms unto our King, for God is King of all the earth; sing ye psalms with understanding (Psalms 47:1, 5-7).

They have seen Thy goings, O God, the goings of my God. The singers went before, the minstrels after, in the midst of maidens playing with timbrels (Psalms 68:24, 25).

In the same:

Shout with joy unto God our strength; shout unto the God of Jacob. Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon (Psalms 81:1-3).

In the same:

Praise God with the sound of the trumpet, with the psaltery and harp, with the timbrel and dance, with stringed instruments and the organ, with cymbals of soft sound, with cymbals of loud sound (Psalms 150:1, 3-5).

All the instruments here mentioned signify affections, each its own, and this from the correspondence of their sound; for the affections are what produce the varieties of sounds with men, consequently from the sounds also the affections are known, as was said above in this article.

[13] I will add to this an arcanum: the angels who constitute in heaven the Lord's celestial kingdom, when man is reading the Word, draw from his affection alone the internal sense of it, which affection arises from the sound of the words in the original tongue; but the angels who are in the Lord's spiritual kingdom draw the internal sense from the truths that the words contain; therefore the man who is in spiritual affection has from the celestial kingdom joy of heart, and from the spiritual kingdom confession from that joy. The sounds of the musical instruments that are here mentioned elevate the affection, and the truths give form to it. That this is so is well known to those skilled in the art of music. For this reason the Psalms of David are called "psalms," from psallere [to play]; they are also called "songs" from singing; for they were played and sung with the accompanying sounds of various instruments. That they were called "psalms" by David is known, as most of them are so inscribed. Those that are called songs are the following, Psalms 18:1; 33:1, 2; 45:1; 46:1; 48:1; 65:1; 66:1; 67:1; 68:1; 75:1; 76:1; [ Psalms 83:1;] Psalms 87:1; 88:1; 92:1; 96:1; 98:1; 108:1; 120:1; 121:1; 122:1; 123:1; 124:1; 125:1; 126:1; 127:1; 128; 129:1; 130:1; 131:1; 132:1; 133:1; 134:1. Many other passages might be cited from the Word respecting singing and song, and it might be shown that they signify confessions from joy of heart, but they are omitted because of their number; those already referred to are sufficient.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.