A Ransom for Many - What can that mean?


By 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, were lobbying Jesus for promises of sitting at His left and right hand when he was "king". The other disciples were 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, death, and resurrection was undertaken so that new truths could reach humankind.

In 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."

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.

The Bible


Luke 13:32

Study the Inner Meaning


32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.

   Study the Inner Meaning

Explanation of Luke 13      

By Rev. John Clowes M.A.

Verses 1-6. That the evil of sin cannot be discovered by any external signs, nor can it be removed but by sincere repentance, and therefore all ought to explore it in themselves, and to desist from it.

Verses 6-10. That to the Jewish nation appertained only the external of the Church, and whereas external worship without internal is not worship, and with the wicked is evil worship, therefore to them there did not appertain any natural good.

Verses 10-14. That the affection of truth in the Church, which was unable to elevate itself to the eternal truth, is rendered capable of elevation, through communication with the Lord's Divine Human principle.

Verse 14. But that they who are principled in external representative worship are offended at such elevation, as being contrary to the law relating to the sabbath.

Verses 15-16. Until they are instructed that the law relating to the sabbath does not prohibit good works, or works done under Divine influence, but evil works, or such as are done under the influence of selfish and worldly love.

Verse 17. Which instruction is rejected by those who are in evils and falsities, but is gladly received by all who are principled in truth and good.

Verses 18-19. For the Church in man begins from a little spiritual good by truth, because at that time he thinks to do good from himself, but as truth is conjoining to love, it increases, so that things intellectual are multiplied in scientifics.

Verses 20-21. Yet this increase cannot be effected but by spiritual combat, which is that of what is false with what is true, in which case what is false is separated, and thus truth is purified.

Verses 22-24. That many learn the doctrines of faith, who are not so obedient as they ought to be to a life of charity.

Verses 25-27. For unless a belief in the doctrines of faith be attended with repentance and the good of life, it is a mere external profession, which cannot open any communication with heaven.

Verses 28-29. So that they who have the knowledges of truth without the love of good perish through direful falsities, whilst they who are in the good of life, of every degree, are of the Lord's Church and kingdom, according to the degree of good in which they are, be it celestial, spiritual, or natural.

Verse 30. For all they who profess the doctrine of faith alone without charity place merit in their works, and thus are not accepted of the Lord like those who are in the good of faith, and who consequently ascribe all merit to the Lord.

Verses 31-32. That the subjugation of the hells, and the glorification of the Lord's Human principle are the most satisfactory proofs of the Lord's Divinity, in opposition to the fallacies of self-derived intelligence.

Verse 33. And that these proofs are in perpetual operation in the Church, in which nevertheless when it becomes corrupt, the Divine Truth is extinguished.

Verse 34. When yet the Lord, in His Divine mercy, is willing to conjoin truth to good in every one, and thus to conjoin every one to Himself.

Verse 35. But man, from his unwillingness to comply with the Divine purpose, deprives himself of all good and truth, since no one can have his understanding opened to the light of spiritual truth, unless his will be disposed to exalt the Divine Human principle of the Lord.

From Swedenborg's Works

Explanations or references:

Arcana Coelestia 2788

Apocalypse Revealed 458, 505

References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 532, 586, 1001

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