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.

314. A Lamb standing, signifies the Lord in respect to the Divine Human. This is evident from the signification of "lamb," as being, in reference to the Lord, Himself in respect to the Divine Human. The Lord in respect to the Divine Human is called a "lamb" because a "lamb" signifies the good of innocence, and the good of innocence is the good itself of heaven proceeding from the Lord; and so far as angels receive this good, so far they are angels. This good reigns with angels that are in the third or inmost heaven; for this reason those in that heaven appear as infants before the eyes of other angels. (What the good of innocence is, and that the angels of heaven are in that good, see in the work on Heaven and Hell, in the chapter treating of The State of Innocence of the Angels of Heaven, n. 276-283, also n. 285, 288, 341, 382.) It is believed in the world that the Lord is called "a Lamb" for the reason that the continual burnt-offering, or what was offered every day, evening and morning, was from lambs, and especially on the Passover days, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. Such a reason for His being so called may do for those in the world who do not think beyond the sense of the letter of the Word; but nothing of this kind is perceived in heaven when the term "lamb" is predicated of the Lord; but when "lamb" is mentioned, or is read in the Word, the angels, because they are all in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is so called, they perceive His Divine Human, and at the same time the good of innocence that is from Him. I know that this will with difficulty be believed, but yet it is true.

[2] That "lamb" in the Word signifies the good of innocence, and in reference to the Lord Himself, "lamb" signifies His Divine Human, can be seen from the following passages. In Isaiah:

Behold, the Lord Jehovih cometh in strength. He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and shall carry them in His bosom, and shall gently lead the sucklings (Isaiah 40:10-11).

This treats of the Lord's coming; the "flock that He shall feed as a shepherd," signify those who are in the good of charity; and the "lambs that He shall gather into His arm," signify those who are in love to Him. It is this love that, viewed in itself, is innocence; therefore all who are in it are in the heaven of innocence, which is the third heaven; and as this love is signified by lambs, it is also said, "He shall gently lead the sucklings." "Sucklings" and "infants" in the Word mean those who are in innocence (See in the work on Heaven and Hell 277, 280, 329-345).

[3] In the same:

The wolf shall sojourn with the lamb, and the leopard shall lie down with the kid, the calf and the young lion and the fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the basilisk's den (Isaiah 11:6-8).

These things are said of the Lord's coming and of His kingdom, also of those therein who are in the good of innocence, that they shall have nothing to fear from the hells and the evils therefrom, because they are protected by the Lord. The Lord's kingdom is here described by innocences of various kinds, and by their opposites from which they shall be protected; a "lamb" means innocence of the inmost degree, its opposite is the "wolf;" a "kid" means innocence of the second degree, the opposite of which is the "leopard;" a "calf" means innocence of the last degree, the opposite of which is the "young lion." (That "lamb," "ram," or "sheep," and "calf," signify three degrees of innocence, see Arcana Coelestia 10132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and its good is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and its good is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or the last heaven, and its good is called spiritual-natural good. (That all who are in the heavens are in some good of innocence, see Arcana Coelestia 4797.) Because the goods of innocence are described by the animals above named, it is said further "and a little boy shall lead them," also, "the suckling shall play on the hole of the adder, and the weaned child shall put forth his hand on the basilisk's den." These degrees of innocence are signified also by "boy," "suckling," and "weaned child." (That "boy" has this signification, see Arcana Coelestia 430, 5236; that "suckling," or infant of the first age, and "weaned child," or infant of the second age, have these significations see n. 3183 4563, 5608, 6740, 6745)

[4] Because a "lamb" signifies innocence, or those who are innocent, and a "wolf" those who are against innocence, it is said in like manner in another place in the same prophet:

The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness (Isaiah 65:25);

"the mountain of holiness" is heaven, especially the inmost heaven. Therefore the Lord said to the seventy whom He sent forth:

I send you forth as lambs in the midst of wolves (Luke 10:3).

[5] Because "lambs" signify those who are in the love to the Lord, which love is one with innocence, and because "sheep" signify those who are in love towards the neighbor, which love is charity, the Lord said to Peter:

Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto Him, Feed My lambs; and afterwards, Feed My sheep (John 21:15-17).

These things were said to Peter, because by "Peter" truth from good, or faith from charity was meant, and truth from good teaches; "to feed" meaning to teach.

[6] In Ezekiel:

Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats (Ezekiel 27:21).

This is said of Tyre, by which those who are in the knowledges of truth and good are meant. "Arabia" and "the princes of Kedar," who are "the merchants of her hand," signify those who are in truths and goods from knowledges; "merchants" signify those who communicate and teach these; "lambs, rams, and goats," signify three degrees of the good of innocence, the same as "lambs, rams, and calves." (That these signify the three degrees of the good of innocence, see Arcana Coelestia 10042, 10132)

[7] In like manner in Moses:

He made him to ride on the high places of the earth, and fed him with the increase of the fields; he made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape (Deuteronomy 32:13-14).

These things are said of the establishment of the Ancient Church, which was the first church after the flood, and all these things describe its various kinds of good; but as scarcely anyone will understand them without explanation, I will briefly explain them. "To ride on the high places of the earth" signifies that the intelligence of those who were of that church was interior; "He fed him with the increase of the fields" signifies that they were instructed in all truth and good; "He made him to suck honey out of the cliff" signifies that they had natural good by means of truths; "oil out of the flint of the rock" signifies that they had spiritual good also by means of truths; "honey" and "oil" signifying those goods, and "cliff," "rock," and "hard rock," signifying truths; "butter of the herd, and milk of the flock," signify the internal and the external good of truth; "the fat of lambs, of the rams of Bashan, and of goats," signifies the goods of innocence of the three degrees (as above); "the fat of the kidneys of wheat" and "the blood of the grape" signify genuine good and genuine truth therefrom.

[8] In Isaiah:

The sword of Jehovah shall be filled with blood; it shall be made fat with fatness, with the blood of lambs and of he-goats, and with the fat of the kidneys of rams (Isaiah 34:6).

Here, too, "lambs, rams, and goats," signify the three degrees of the good of innocence (of which above); but here their destruction by the falsities of evil is treated of; for "sword" signifies falsity destroying truth and good; the "blood" with which it shall be filled signifies destruction.

[9] Since a "lamb" signifies innocence, which, viewed in itself, is love to the Lord, a "lamb," in the highest sense, signifies the Lord in respect to the Divine Human, for in respect to this, the Lord was innocence itself; as may be seen in the following passages. In Isaiah:

He endured persecution and He was afflicted, yet He opened not His mouth; He is led as a lamb to the slaughter (Isaiah 53:7).

Send ye the lamb of the ruler of the land from the cliff toward the wilderness unto the Mount of the daughter of Zion (Isaiah 16:1).

In John:

John seeth Jesus coming unto him, and saith, Behold the Lamb of God, that taketh away the sin of the world. And afterwards, seeing Jesus walking, he said, Behold the Lamb of God (John 1:29, 36).

And in Revelation:

The Lamb in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Revelation 7:17).

They overcame by the blood of the Lamb, and by the Word of the testimony (Revelation 12:11;

besides also elsewhere in Revelation (as Revelation 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22-23; 22:1, 3).

[10] Since "burnt-offerings and sacrifices" signified all representative worship from the good of love and from the truths thence, "burnt-offerings" worship from the good of love, and "sacrifices" in a special sense worship from the truths thence, so:

Every day, evening and morning, there was a burnt-offering of lambs (Exodus 29:38-43; Numbers 28:1-9);

Every sabbath, of two lambs, besides the continual burnt-offering of them (Numbers 28:9-10);

In the beginnings of the months, of seven lambs (Numbers 28:11-15);

Likewise on the day of the firstfruits (Numbers 28:26 to end);

Likewise in the seventh month, when there was a holy convocation (Numbers 29:1-7);

Likewise, namely of seven lambs on each day of the passover, besides two young bullocks, one ram, and one goat (Numbers 28:16-24).

The burnt-offering was of "seven lambs" because "seven" signifies all and fullness, and it is predicated of what is holy, and because "burnt-offerings" in general signified worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the good itself of innocence; and "lamb" in the highest sense signified the Lord in respect to the Divine Human. (That "burnt-offerings" signified all worship from the good of love to the Lord from the Lord, see Arcana Coelestia 923, 6905, 8680, 8936, 10042) On account of this representation there was also instituted:

The supper of the passover of lambs or kids (Exodus 12:1-29);

for "the feast of the passover" represented the glorification of the Lord's Human (See Arcana Coelestia 10655). Because "infants" signified innocence, it was also commanded that:

After birth, on the day of purification, they should sacrifice a lamb, a young pigeon, or a turtle dove; or, instead of a lamb, two young pigeons or two turtle doves (Leviticus 12:6, 8);

"young pigeons" and "turtle doves" signifying the like as "lambs," namely, innocence.