Related to the Christian concept of redemption is the word ransom.1)http://www.gotquestions.org/redemption.html
Jesus paid the price for our release from sin and its consequences (Matthew 20:28; 1 Timothy 2:6). His death was in exchange for our life. In fact, Scripture is quite clear that redemption is only possible “through His blood,” that is, by His death (Colossians 1:14).
The streets of heaven will be filled with former captives who, through no merit of their own, find themselves redeemed, forgiven, and free. Slaves to sin have become saints. No wonder we will sing a new song—a song of praise to the Redeemer who was slain (Revelation 5:9). We were slaves to sin, condemned to eternal separation from God. Jesus paid the price to redeem us, resulting in our freedom from slavery to sin and our rescue from the eternal consequences of that sin.
The noun “ransom” only appears in three locations in the New Testament2)http://www.biblestudytools.com/dictionary/redeem-redemption/
The noun “ransom” (lytron [luvtron]), however, only appears in three locations in the New Testament ( Matt 20:28 ; Mark 10:45 ; 1 Tim 2:6 ). Redemption language is merged with substitutionary language in these verses and applied to Jesus’ death. Pauline usage of the noun “redemption” (apolytrosis [ajpoluvtrwsi”]) is limited and generally conveys the meaning of deliverance ( Rom 3:24 ; Rom 8:23 ; 1 Cor 1:30 ; Eph 1:14 ; Eph 4:30 ), although substitutionary meaning is evident in Ephesians 1:7, where Christ’s blood is depicted as the means of redemption.
An important text with regard to Jesus’ understanding of his redemptive work is (Mark 10:45), in which Jesus declares that his mission not only includes self-sacrificial service, but also involves giving his life as a “ransom” for many.
Thus, Christ’s death is portrayed as the payment price for the deliverance of those held captive by Satan (the ransom metaphor must be understood in the light of Jesus’ offering of himself in obedience to the Father, however, and not interpreted as a payment to Satan). As the means of redemption, the death of Jesus provides a deliverance that involves not only forgiveness of sin ( Eph 1:7 ; Col 1:14 ), but also newness of life ( Rom 6:4 ). Even though Christ’s redemptive work is perfect ( Heb 9:25-28 ), the redemption of the believer will not be complete until the return of Christ ( Luke 21:28 ; Rom 8:23 ; Eph 4:30 ).
SCRIPTURES with RANSOM
If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.
Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
None of them can by any means redeem his brother, nor give to God a ransom for him:
The ransom of a man’s life are his riches: but the poor heareth not rebuke.
And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
DICTIONARY OF BIBLE THEMES – 6714 RANSOM
Ransom paid for what has been devoted to the Lord
- Ex 13:12-13
- Ex 30:11-16
- Ex 34:20
- Lev 27:1-33
- Nu 3:40-51
- Nu 18:14-17
Ransom of a person’s life instead of punishment
- Ex 21:28-32
Ransom from poverty and misfortune, including widowhood
- Lev 25:25-28
- Lev 25:47-55
- Ru 4:1-13
- Pr 13:8
Limitations on ransom payments
- Nu 35:31-32
- Lev 27:29
Paying a ransom to God
- Ps 49:7-8
- Ex 30:12-16
- Job 33:24
Promises of redemption for the Lord’s ransomed people
- Isa 51:11 pp
- Isa 35:10
- Isa 40:2
- Isa 43:3-5
- Jer 31:11
- Hos 13:14
The death of Jesus Christ seen as a ransom
- Mk 10:45 pp
- Mt 20:28
- Ac 20:28
- 1Ti 2:5-6
- Tit 2:14
- Heb 9:15
- 2Pe 2:1
The priceless value of the ransom of Jesus Christ
- 1Co 6:19-20
- 1Co 7:23
- 1Pe 1:18-19
- Rev 5:9
Source: Dictionary of Bible Themes3)https://www.amazon.com/Dictionary-Bible-Themes-Martin-Manser-ebook/dp/B007IA35XE Scripture index copyright Martin H. Manser, 2009. As Editor, Martin Manser wishes to thank all those who compiled or edited the NIV Thematic Study Bible, on which this work is based.
EASTONS BIBLE DICTIONARY4)http://eastonsbibledictionary.org/3072-Ransom.php
Ransom — the price or payment made for our redemption, as when it is said that the Son of man “gave his life a ransom for many” (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, Rom. 3:24; 1 Cor. 6:19, 20; Gal. 3:13; Gal. 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed).
This word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid.
The slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he is set free. The original owner receives back his alienated and lost possession because he has bought it back “with a price.”
This price or ransom (Gr. lutron) is always said to be Christ, his blood, his death. He secures our redemption by the payment of a ransom. (See REDEMPTION.)
“How and to whom did Jesus pay our ransom?“5)http://www.gotquestions.org/ransom.html
A ransom is something that is paid to provide for the release of someone who is held captive. Jesus paid our ransom to free us from sin, death, and hell. Throughout the books of Exodus, Leviticus, Numbers, and Deuteronomy are found God’s requirements for sacrifices. In Old Testament times, God commanded the Israelites to make animal sacrifices for substitutionary atonement; that is, an animal’s death took the place of a person’s death, death being the penalty for sin (Romans 6:23). Exodus 29:36a states, “Each day you must sacrifice a young bull as an offering for the atonement of sin.“
God demands holiness (1 Peter 1:15-16). God’s Law demands holiness. We cannot give God full holiness because of the sins we commit (Romans 3:23); therefore, God demands satisfaction of His Law. Sacrifices to Him satisfied the requirements. This is where Jesus comes in. Hebrews 9:12-15 tells us “Once for all time he took blood into that Most Holy Place, but not the blood of goats and calves. He took his own blood, and with it he secured our salvation forever. Under the old system, the blood of goats and bulls and the ashes of a young cow could cleanse people’s bodies from ritual defilement. Just think how much more the blood of Christ will purify our hearts from deeds that lead to death so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins. That is why he is the one who mediates the new covenant between God and people, so that all who are invited can receive the eternal inheritance God has promised them. For Christ died to set them free from the penalty of the sins they had committed under that first covenant.“
Also, read Romans 8:3-4, “The law of Moses could not save us, because of our sinful nature. But God put into effect a different plan to save us. He sent his own Son in a human body like ours, except that ours are sinful. God destroyed sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the requirement of the law would be fully accomplished for us who no longer follow our sinful nature but instead follow the Spirit.“
Clearly, Jesus paid the ransom for our lives to God. That ransom was His own life, the shedding of His own blood, a sacrifice. Due to His sacrificial death, each person on earth has the opportunity to accept that gift of atonement and be forgiven by God. For without His death, God’s Law would still need to be satisfied—by our own death.
THE RANSOM AND ITS APPLICATION TO ALL MANKIND6)http://www.biblestudents.com/htdbv5/r4818.htm
THE word “Ransom” is used in respect to the purchase-price of humanity and also in connection with the deliverance of mankind after having been purchased by that price. As an illustration of the two uses of the word, we give two texts of Scripture: (1) “Who gave himself a Ransom for all, to be testified in due time.” (I Tim. 2:6.) (2) “I will Ransom them from the power of the grave.” (Hos. 13:14.) In these texts we see the two uses of the word “Ransom.” The word Ransom in the Scriptures is often used in a similar manner to the word “redeem.” The two words, indeed, have the thought of purchase connected with them. To redeem is to buy back; to ransom, as used in I Tim. 2:6, is to buy back, by giving a price to correspond.
The Bible sometimes speaks of the death of our Lord Jesus Christ as the giving of the price. The Scripture says that our Lord Jesus gave himself to be a Ransom-price. (Matt. 20:28; Mark 10:45.) He gave himself at Jordan; he completed the giving of himself at Calvary. In his death he laid downthe ransom-price, the price necessary for redeeming Adam and all of his race from the sentence of death.
But there is a difference to be observed between the laying down of the Ransom-price and the application of that Ransom-price. The price was in our Lord Jesus himself, but he must lay it down sacrificially before the [R4819 : page 152]7)http://www.biblestudents.com/htdbv5/r4819.htm benefits of it could be given to others. The Scriptures show us that, after he had laid down that price, God empowered him to make use of it, permitting him to enter into the Most Holy, even heaven itself, to do so. He makes use of that price, as outlined in the Scriptures, in a two-fold offering to God:–
First, he appropriated of that life which he had laid down–the merits of that Ransom-price–to those who would constitute his Body, the Church. He himself had no sins to cleanse, but those who, according to God’s arrangement, were to be the members of his Body, had sins; and for these he applies his blood as a redemption price or merit on their behalf, securing for them, not only release from condemnation, but also the opportunity of becoming sharers with him in the Ransom work. He has not applied the merit of that sacrifice as yet to Adam or his children, but merely to those who, in the type, were represented by the under-priests, and to the Levites, the brethren and servants of the priestly family.
Secondarily, Christ will make use of his sacrifice on behalf of all the people. As was shown in the type, the sprinkling of the blood on the mercy-seat at the close of the Day of Atonement, which was the second sprinkling, was for all the people. The antitype of this act will constitute a full offset to the Adamic condemnation. Another Scripture, however, shows us that while all the people are to come under the direct control of the great Messiah, they are not to be turned over perfect, but as they are found–in a dying condition, the wrath of God, because of imperfection, still being upon them. Then, under the New Covenant, of which our Lord is made the responsible Mediator, the Great Messiah will take charge of “all the people,” even while they are still subject to the weaknesses resulting from the sentence of death. Under this New Covenant, as many of them as will become obedient to the laws of Messiah’s Kingdom, will come into relationship to the Life-Giver, in harmony with the text which says, “He that hath the Son hath life, and he that hath not the Son shall not see life.” (I John 5:12; John 3:36.) All of Adam’s posterity will have an opportunity to accept Jesus, either as his brethren at the present time, or as his children in the next Age.
Coming back, then, to the words Ransom and Ransomed: They are used in respect to our Lord, to indicate, not that he completed the Ransom work when he died, but that he there provided the Ransom-price. During his Mediatorial reign the whole work of Christ will be that of delivering those for whom he gave the Ransom-price. In this last use of the word, it would be right to say that the Church shares with Christ in this Ransom work of delivering the world. This is the thought everywhere set before us in the Scriptures. But it would be wrong to say that the Church participates in theRansom-price. The Ransom-price was the perfect Man, Jesus, who gave himself to be a Ransom-price for all. In that sacrifice there is a sufficiency of merit for all of Adam’s posterity. The Church, therefore, has no participation in the work of giving the Ransom-price, though it is to participate in the work of Ransoming or recovering those for whom the Ransom-price is to be applied.
The sentence of death, passed upon Father Adam, was transmitted in a natural way to all of his children. At the end of this Gospel Age, the Great High Priest will have finished his atoning work. Then, by applying the Ransom-price on behalf of the world, he will become invested with all the rights and titles to humanity and to the earth. The full price having been paid over in behalf of mankind and their home, and having been accepted by the Almighty, the “world and the fulness thereof” will all be turned over to Christ, who will then be King of kings and Lord of lords. Justice will then have no further claim upon mankind, all of whom will have been turned over to Christ. But he will not recognize those who are in a rebellious attitude toward God’s arrangements.
Such, however, will be held in restraint and will still be under Divine Justice, for the Great Mediator will be a representative of Divine Justice, as well as of Divine Mercy. During his reign it will be his duty and privilege to teach mankind a great lesson. In one of the prophecies we read, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem.” (Isa. 2:3; Mic. 4:2.) And it shall come to pass that the nation that will not go up to Jerusalem will have no blessing.– Zech. 14:17-19.
In other words, while the Millennial Kingdom will be fully established, its blessings will be operative only toward those who will seek to keep the Divine Law. But as the nations perceive that there is no blessing apart from the keeping of the Divine Law, they will doubtless be influenced to do so. In due time, the light of the knowledge of the Lord will fill the whole earth, and ignorance and superstition will be supplanted by Divine enlightenment. The Scriptures assure us that this New Covenant will be made with Israel, and with all mankind, who will become Israelites; for God will also give the heathen to Messiah, who will be Ruler of all the earth, not merely of those who accept his Government. “Ask of me and I will give thee the heathen for an inheritance.” He will rule with the iron rod, to the intent that all mankind may learn the Divine Law and have the Divine blessing.–Psa. 2:6-12.
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|3.||↑||https://www.amazon.com/Dictionary-Bible-Themes-Martin-Manser-ebook/dp/B007IA35XE Scripture index copyright Martin H. Manser, 2009. As Editor, Martin Manser wishes to thank all those who compiled or edited the NIV Thematic Study Bible, on which this work is based.|