Výkupné za mnohé – Co to může znamenat?

Téměř před 2000 lety byl ukřižován Ježíš Nazaretský – Ježíš Kristus. Zemřel. Bolestně. A pak, druhého rána poté, vstal z mrtvých. Jeho fyzické tělo bylo pryč – nebo spíše ve světle následných událostí se zdá, že se proměnilo v duchovní. (To je samo o sobě zajímavá věc k zamyšlení, ale není to předmětem tohoto článku.)

Místo toho se zde chceme zaměřit na některé věci, které jsou v Bibli řečeno o tom, proč Ježíš zemřel. Je v tom skoro 2000 let starý zmatek. Pojďme do toho kopat...

v Marek 10:42-45 (a dovnitř Matouš 20:25-28), nacházíme tuto známou lekci, která se objevuje pozdě v Ježíšově službě. Jakub a Jan – stále ještě pořádně nechápou hloubku toho, co se děje, lobbují u Ježíše za sliby, že budou sedět po Jeho levici a pravici, až bude „králem“. Ostatní učedníci jsou samozřejmě nespokojeni. Ježíš ví, co se děje, a tak je všechny shromažďuje a snaží se vysvětlit skutečnou povahu svého poslání a také jaké by mělo být jejich poslání.

Zde je text:

"Ježíš je však zavolal k sobě a řekl jim: "Víte, že ti, kteří jsou považováni za vládce nad pohany, panují nad nimi a jejich velcí nad nimi vykonávají moc." Tak tomu však nebude mezi vámi, ale kdokoli bude mezi vámi velký, bude vaším služebníkem: A kdokoli z vás bude nejvyšší, bude služebníkem všech. Neboť ani Syn člověka nepřišel, aby si nechal sloužit, ale aby sloužil a položil svůj život výkupné za mnohé."

Výkupné. Řecké slovo, které se zde používá, je λύτρον neboli lutron, což znamená cenu za vykoupení nebo výkupné, z λύω, luo, za uvolnění, rozvázání nebo osvobození.

Někteří teologové převzali tento text a spojili jej s textem z příběhu o ukřižování, kdy Ježíš říká tři věci, které ukazují jeho trápení a jeho pocit odloučení od své Božské podstaty – „Bože můj, Bože můj, proč jsi opustil já?" a "Nicméně ne má vůle, ale tvá staň se" a "Otče, odpusť jim, neboť nevědí, co činí."

Určitě to lze interpretovat jako určitý druh oběti, ve které Ježíš vystupuje jako jakýsi obětní beránek a svou smrtí nahrazuje lidskou rasu, která zklamala svého Otce. Někteří teologové to udělali. Anselm z Canterbury byl kolem roku 1000 nl jedním z vůdců frakce, která tento argument uvedla. Ale nemyslíme si, že to je správná cesta; ve skutečnosti si myslíme, že to byla špatná stopa, která byla dost škodlivá.

V novokřesťanské teologii nedává smysl, že se Bůh rozhněval. On je láska sama. Je zklamaný, když neopětujeme Jeho lásku? Tak určitě. Ale naštvaný? Ne. Určitě se to zdá, zvláště občas ve Starém zákoně, ale základní přirozeností Boha je láska.

A co víc, mělo by být ještě jasnější, že smrt Ježíšova fyzického těla by Boha Otce nezlepšila. Pamatujte, že jsou to skutečně JEDNA osoba, jedné mysli - ne dvě.

Místo toho se uskutečnil celý cyklus Boží inkarnace, služby, fyzické smrti a vzkříšení, aby se k lidstvu mohly dostat nové pravdy.

Zde je zajímavá pasáž, od Nebeská tajemství 1419,

"Pán, který je láskou samotnou, neboli podstatou a životem lásky všech v nebesích, chce dát lidskému pokolení vše, co je Jeho; což znamená Jeho výrok, že Syn člověka přišel, aby dal svůj život jako výkupné za mnohé."

Dále v Apocalypse Explained 328:15, najdeme toto vysvětlení:

Fráze ‚výkupné‘ znamená osvobodit lidi od nepravd a reformovat je pomocí pravd. To je vyjádřeno slovy: ‚Vykup mě, Jehovo, Bože pravdy‘“ (Žalmy 31:5)

Jedním z důvodů, proč Ježíš zemřel, bylo překonat moc pekla. Ježíš celý svůj život bojoval proti zlým duchům. Nejjasněji se to popisuje těsně po jeho křtu, kdy stráví 40 dní v divočině. Jeho utrpení na kříži bylo posledním bojem proti zlu a jeho vzkříšení bylo jeho konečným vítězstvím nad ním.

Pro každého člověka znamená překonání zla pokušení nebo boj se zlem. Když bojujeme proti zlu jednotlivě, Kristus bojoval proti zlu v kosmickém měřítku. Jeho smrt byla závěrem tohoto zápasu, ale nebyla to ztráta; byla to výhra. Bible říká, že Bůh vzal na sebe tělo a krev, aby

"...skrze smrt by mohl zničit toho, kdo měl moc smrti, to jest ďábla." (Židům 2:14,15)

Dalším důvodem, který Bible uvádí pro Ježíšovu smrt, bylo to, že mohl sjednotit svou lidskou přirozenost se svou Božskou přirozeností, aby v sobě mohl „udělat ze dvou jednoho nového člověka“ (Efezkým 2:14-16, srov. Jan 17:11, 21; 10:30).

Jsou uvedeny i další důvody:

Mohl „jít k Otci“ (Jan 13:3; 14:2, 28; 16:10).

Mohl být "oslaven" (Jan 17:1,5) nebo „vejdi do Jeho slávy“ (Lukáš 24:26).

Mohl by být "dokonalý" (Lukáš 13:32), nebo "posvěcený" (Jan 17:19).

Ve Swedenborgově Pravé křesťanské náboženství 86, říká,

"Jehova Bůh přišel na svět jako božská pravda za účelem vykoupení lidí. Vykoupení bylo záležitostí získání kontroly nad pekly, restrukturalizací nebes a pak založením církve."

Při ukřižování si síly zla myslely, že vyhrály. Tehdejší náboženské a občanské síly vedly k jeho odsouzení. Posmívali se mu. Dav se obrátil proti němu.

Smrt Ježíšova fyzického těla byla tímto způsobem „výkupným“: tím, že podstoupil toto mučení a smrt, mohl ukázat, že jeho duchovní síla přesahuje přirozenou smrt. Osvobodil nás, uvolnil z nadvlády pekel a založil novou církev -- novou cestu, kterou můžeme následovat.

294. For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell 7-12, 137); and that all life is from the Lord (n. 9); and in The Doctrine of the New Jerusalem 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" and for the reason that the existence of heaven and earth is not the end of creation, but a means to the end; the end of creation is that the human race may exist so that from it there may be an angelic heaven; and as this is the end, "to create" signifies to reform, which is to give heaven to those who receive. In the spiritual sense of the Word ends are meant, but in the sense of the letter only the means that involve the ends are spoken of; in this way the spiritual lies hid in the letter of the Word.

[2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following. In Isaiah:

I will give in the wilderness the cedar of Shittah, and the myrtle, and the oil tree; that they may see and know, and consider and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isaiah 41:19, 20).

This treats of the establishment of the church among the Gentiles; "wilderness" signifies the absence of good, because of the ignorance of truth, for every good into which man is reformed is given only through truths; "the cedar of shittah" signifies genuine truth; "the myrtle and the oil tree" signify spiritual good and celestial good; whence it is clear what is signified by, "I will give in the wilderness the cedar of shittah, and the myrtle, and the oil tree," when the Gentiles that are not in the good of heaven and of the church, because in ignorance of the truth, are treated of; "that they may see and know, and consider and understand together," signifies the knowledges, understanding, perception, and affection, that are of the love of good and truth; from this signification it is clear that "the Holy One of Israel hath created it" signifies reformation, the that "to create" is to reform.

[3] In the same:

Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel, for I have redeemed thee, I have called thee by thy name; thou art Mine. Bring My sons from far, and My daughters from the end of the earth, everyone that is called by My name; into My glory I have created, I have formed, and I have made him. I am Jehovah your Holy One, the Creator of Israel, your King (Isaiah 43:1, 6, 7, 15).

This also treats of the establishment of a church among the Gentiles; and with reference to their reformation Jehovah is called "Creator" and "Former;" therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art Mine." "Bring My sons from far, and My daughters from the end of the earth," signifies the Gentiles that are outside of the church, but that receive the truths and goods of the church from the Lord; "from far" and "from the end of the earth" signify those who are outside of the church, "earth (or land)" meaning the church, "sons" those who receive truths, and "daughters" those who receive goods. These are said to be "created, formed, and made into glory," "glory" meaning the Divine truth that they receive.

[4] In David:

Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Psalms 51:10).

"To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth.

[5] In the same:

Wherefore hast Thou created in vain the sons of man? where are Thy former mercies? (Psalms 89:47, 49).

"To create the sons of man" signifies to reform through Divine truth; "the sons of man" are those who are in Divine truths, thus, abstractly, Divine truths.

[6] In the same:

The nations shall fear the name of Jehovah, and all the kings of the earth Thy glory, because Jehovah hath built up Zion. This shall be written for the generation to come; and a people that shall be created shall praise Jah (Psalms 102:15, 16, 18). This treats of reformation; "the nations that shall fear the name of Jehovah" mean those who are in good; and "the kings of the earth" those who are in truths from good; "to build up Zion" signifies to establish the church, "Zion" meaning the church "the people that shall be created and shall praise Jah" signifies all those who are reformed.

[7] In the same:

Thou givest to them, they gather; Thou openest Thine hand, they are satisfied with good. Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Psalms 104:28, 30).

It is plain here that "to create" means to reform; for "Jehovah giveth to them, they gather," signifies that they receive the truths that are given by the Lord; "Thou openest Thine hand, they are filled with good," signifies that they receive the good that flows in from the Lord; "Thou sendest forth Thy spirit, they are created," signifies that in respect to the life they are reformed according to Divine truth; "and Thou renewest the faces of the earth" signifies the establishment of the church.

[8] In Isaiah:

Lift up your eyes on high, and see; who hath created these? He that bringeth out their host in number, that calleth them all by name: God from eternity; Jehovah, the Creator of the ends of the earth, wearieth not (Isaiah 40:26, 28).

This also treats of reformation, which is signified by "creating;" "the host that Jehovah doth bring out" signifies all truths and goods; "to call by name" signifies reception according to each one's quality; "to create the ends of the earth" signifies to establish the church, thus to reform those who are therein.

[9] In Ezekiel:

Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in ¹ the day that thou wast created, until perversity was found in thee (Ezekiel 28:13, 15).

This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created."

[10] In Isaiah:

Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isaiah 4:5).

"Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church.

[11] In Malachi:

Hath not one God created us? wherefore do we act perfidiously? (Malachi 2:10).

Here "hath created us" signifies hath reformed that they might be a church; therefore it is said, "wherefore do we act perfidiously?"

[12] In Isaiah:

Thus said God Jehovah, He hath created the heavens, and spreadeth them out; He that stretcheth out the earth; He that giveth breath unto the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"Creating the heavens and spreading them out" and "stretching out the earth" signifies to reform; "the heavens" signify both the heavens and the internals of the church; for the internals of the church are the heavens with the men that are in them; "the earth" signifies the external of the church, which is said to be "spread out" and "stretched out" when truths from good are multiplied. It is plain that reformation by truths is signified, for it is said, "He that giveth breath unto the people upon it, and spirit to them that walk therein. "

[13] In the same:

Jehovah, creating the heavens, forming the earth and making it; He hath not created it a void. He formed it to be inhabited (Isaiah 45:12, 18).

"The heavens," "the earth," and "to create" have a like signification here as in the passage adduced above; "He hath not created it a void" signifies that it is not without truth and good, in which those are that have been reformed; lack of these is a void; "He hath formed it to be inhabited" signifies that they should live according to good and truth and from them, for "to inhabit" signifies to live.

[14] In the same:

Behold, I create a new heaven and a new earth. Rejoice and exult for ever in that which I create; behold, I will create Jerusalem an exultation, and her people a joy (Isaiah 65:17-18).

"To create a new heaven and a new earth" does not mean a visible heaven and a habitable earth, but a new church, internal and external; "heaven" meaning the internal of the church, and "earth" its external. (What the internal of the church is, and what the external, see in The Doctrine of the New Jerusalem 246.) It is therefore said, "Behold, I will create Jerusalem an exultation, and her people a joy;" "Jerusalem" is the church, "exultation" its delight from good, and "joy" its delight from truth.

[15] "The new heavens and the new earth" in the same prophet (Isaiah 66:22), and in Revelation (Revelation 21:1) have a like signification; also the following in the first chapter of Genesis:

In the beginning Jehovah created heaven and earth. And the earth was void and empty; and darkness was upon the faces of the deep. And the spirit of God moved upon the faces of the earth. ² And God said, Let there be light; and there was light. And God created man in His own image, in the image of God created He him; male and female created He them (Genesis 1:1-3, 27).

This treats of the establishment of the first church on this earth; the reformation of the men of that church in respect to their internal and their external is meant in this chapter by the creation of the heaven and the earth. That previously there was no church, because men were without good and truth, is signified by "the earth was void and empty;" and that they were previously in dense ignorance and also in falsities, is signified by "darkness was upon the faces of the deep;" their first enlightenment is signified by "the spirit of God moved upon the faces of the waters," and by "God said, Let there be light, and there was light;" "the spirit of God" signifies Divine truth proceeding from the Lord, and "to move upon the faces of the waters" signifies illustration; the like is signified by "light;" "and there was light" signifies the reception of Divine truth; "God created man into His own image" signifies so that man might be in the love of good and truth, and might correspond to heaven as a likeness of it, since the love of good and truth is "an image of God;" therefore also the angelic heaven is "an image of God;" consequently the angelic heaven in the Lord's sight is as one man (See in the work on Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102).

"Male and female created He them" signifies that He reformed them in respect to truth and good, "male" means truth, and "female" good. This makes clear that this and the following chapter describe not the creation of heaven and earth, but the new creation or reformation of the men of the first church, and that like things are meant by "the new heaven and the new earth" and their "creation" in the passages cited just above.

[16] That "creation" in the Word signifies the reformation and establishment of the church, which is effected by means of the Divine truth that proceeds from the Lord, is plain from the following. In John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness, and the darkness apprehended it not. That was the true Light, which lighteth every man coming into the world. The world was made by Him, and the world knew Him not. And the Word became flesh and dwelt among us, and we beheld His glory (John 1:1-5, 9-10, 14).

"The Word" means here the Lord in respect to Divine truth; that all things were created by Divine truth is meant by "All things were made by Him, and without Him was not anything made that hath been made;" also by "the world was made by Him." Since "the Word" means the Lord in respect to Divine truth it is said, "In Him was life, and the life was the light of men; that it was the true light," "light" signifying Divine truth, and "life" all intelligence and wisdom from Divine truth; for this constitutes man's very life, and eternal life also is in accordance therewith. The Lord's presence with everyone with His Divine truth, from which are life and light, is meant by "the light shineth in the darkness, and lighteth every man coming into the world;" but that those who are in the falsities of evil do not perceive it, thus do not receive it, is meant by "the darkness apprehended it not," and by "the world knew Him not;" for "darkness" signifies the falsities of evil. It is very plain that it is the Lord in respect to the Divine Human that is here meant by "the Word," for it is said, "And the Word became flesh, and dwelt among us, and we beheld His glory," "glory" also signifying the Divine truth. (That all things were created by Divine truth proceeding from the Lord, which is here meant by "the Word," see in the work on Heaven and Hell 137[1-4], 139; and in The Doctrine of the New Jerusalem 263.) This also makes clear that "to make" or "to create" here also signifies to make man new, or to reform him; for here, like as in the book of Genesis, "light" is immediately mentioned, which signifies Divine truth proceeding, by which all are reformed (See in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49).

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