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Ransom

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Nave Topical Bible
• Ransom
Thompson Chain Reference
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Treasury of Biblical Knowledge
• Ransom for Soul
Dictionaries
Bridgeway Bible Dictionary
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Baker's Evangelical Dictionary
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Easton's Bible Dictionary
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Fausset Bible Dictionary
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Holman Bible Dictionary
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Hastings' BibleDictionary
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Hastings' NT Dictionary
• Ransom (2)
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King James Dictionary
• Ransomed
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Morrish Bible Dictionary
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1910 New Catholic Dictionary
• Scapular of Our Lady of Ransom
• Our Lady of Ransom, Scapular of
• Our Lady of Ransom, Feast of
•   (only first 3 shown)
Hawker's Poor Man's Dictionary
• Ransom
Vines' Expository Dictionary
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Wilson's Bible Types
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Webster Dictionary
• Ransoming
• Ransomer
• Ransomed
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Encyclopedias
1911 Encyclopedia Britannica
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International Standard Bible Encyclopedia
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McClintock and Strong's Bible Encyclopedia
• Cooper, James Ransom
• Copeland, William Ransom
• Ransom
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The Catholic Encyclopedia
• Feast of Our Lady of Ransom
The Jewish Encyclopedia
• Ransom
Lexicons
• ἀντίλυτρον
• λύτρον
• גְּאולִּים , גָּאַל
• כֹּפֶר כֹּפֶר, כֹּפֶר, , כֹּפֶר
• פָּדָה
•   (only first 3 shown)

ran´sum (the noun occurs in the English Bible 12 times ( Exodus 21:30 the King James Version פּדיון , pidhyōn ; Exodus 30:12; Job 33:24; Job 36:18; Proverbs 6:35; Proverbs 13:8; Proverbs 21:18; Isaiah 43:3 , כּפר , kōpher ; Matthew 20:28; Mark 10:45 , λύτρον , lútron ; 1 Timothy 2:6 , ἀντίλυτρον , antı́lutron ); the verbal form occurs 4 times (Isaiah 35:10; Hosea 13:14 , פּדה , pādhāh ; Isaiah 51:10 the King James Version; Jeremiah 31:11 , גּעל , gā'al ; these two Hebrew verbs are generally rendered in other passages by the English "redeem")):

1. Usage by Christ

2. Old Testament Usage - the Law

(1) General Cases

(2) Redemption Money - the Firstborn

(3) Connection with Sacrifice

(4) Typical Reference to the Messiah

3. The Psalms and Job

4. Apostolic Teaching

5. To Whom Was the Ransom Paid?

(1) Not to Satan

(2) To Divine Justice

( a ) Redemption by Price

( b ) Redemption by Power

LITERATURE

1. Usage by Christ:

The supremely important instance is the utterance of the Lord Jesus Christ as reported by Matthew and Mark (Matthew 20:28; Mark 10:45 ), and in looking at it we shall be able, by way of illustration, to glance at the Old Testament passages. The context refers to the dispute among the disciples concerning position in the Kingdom, with their misconception of the true nature of Christ's Kingdom. Christ makes use of the occasion to set forth the great law of service as determining the place of honor in that Kingdom, and illustrates and enforces it by showing that its greatest exemplification is to be found in His own mission: "For the Son of man also came not to be ministered unto, but to minister" (Mark 10:45 ). His ministry, however, was to pass into the great act of sacrifice, of which all other acts of self-sacrifice on the part of His people would be but a faint reflection - "and to give his life (soul) a ransom for many" (same place). He thus gives a very clear intimation of the purpose and meaning of His death; the clearest of all the intimations reported by the synoptists. The word He uses bears a well-established meaning, and is accurately rendered by our word "ransom," a price paid to secure the freedom of a slave or to set free from liabilities and charges, and generally the deliverance from calamity by paying the forfeit. The familiar verb lúō , "to loose," "to set free," is the root, then lútron , that which secures the freedom, the payment or forfeit; thence come the cognate verb lutróō , "to set free upon payment of a ransom," "to redeem"; lútrōsis , "the actual setting free," "the redemption," and lutrōtḗs , "the redeemer." The favorite New Testament word for "redemption" is the compound form, apolútrōsis .

2. Old Testament Usage - T he Law:

The word lutron was common in Greek classical literature, constantly bearing the sense of "ransom price," and was frequently connected with ritual usage, with sacrifice and expiation. But for the full explanation of our Lord's great thought we have to look to the Old Testament usage. The two leading Hebrew verbs translated in our version by "redeem," are generally rendered in the Septuagint by lutroō , and derivatives of these words conveying the idea of the actual price paid are translated by this very word lutron .

(1) General Cases.

In Exodus 21:30 we have the law concerning the case of the person killed by an ox; the ox was to be killed and the owner of it was also liable to death but the proviso was made, "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" (the King James Version). The Hebrew for "sum of money" is kōpher , literally, "atonement" (the Revised Version (British and American) "ransom"); the word for "ransom" (the Revised Version (British and American) "redemption") is pidhyōn (from pādhāh ); the Septuagint renders both by lutron (rather by the plural form lutra ). In Lev 25, among the directions in relation to the Jubilee, we have the provision (Leviticus 25:23 ) that the land was not to be sold "in perpetuity," but where any portion has been sold, opportunity is to be given for re-purchase: "Ye shall grant a redemption for the land" ( Leviticus 25:24 ). The Hebrew is ge'ullāh , a derivative of gā'al , the Septuagint lutra . In Leviticus 25:25 , Leviticus 25:26 , the case is mentioned of a man who through poverty has sold part of his land; if a near kinsman is able to redeem it he shall do so; if there is no one to act this brotherly part, and the man himself is able to redeem it, then a certain scale of price is arranged. In the Hebrew it is again gā'al that is used with the cognate gō'el for "kinsman." The last clause rendered in the King James Version, "and himself be able to redeem it" (in the Revised Version (British and American) "and he be waxed rich and find sufficient to redeem it"), is literally, "and his hand shall acquire and he find sufficient for its redemption"; the Septuagint has the verb lutroō in the first part, and renders the clause pretty literally, "and there be furnished to his hand and there be found with him the sufficient price (lutra ) of it." In Leviticus 25:51 , Leviticus 25:52 , in reference to the redemption of the Jew sold into slavery, we have twice in the Hebrew the word ge'ullāh , rendered in English accurately "the pricen of his redemption"; and by Septuagint with equal accuracy, in both cases, lutra , "the ransom-price." In Leviticus 27:31 the King James Version, the phrase "if a man will at all redeem aught of his tithes" is intended to represent the emphatic Hebrew idiom, "if a man redeeming will redeem," which is rendered by Septuagint eán dé lutrṓtai lútrō ánthropos .

(2) Redemption Money - T he Firstborn.

But perhaps the most important passage is the law concerning the half-shekel to be paid by every Israelite from 20 years old and upward when a census was taken. It was to be the same for rich and poor, and it was called "atonement money," "to make atonement for their souls." In the opening words of the law, as given in Exodus 30:12 (the King James Version), we read "Then shall they give every man a ransom for his soul unto the Lord" - the Hebrew kōpher ; the Septuagint rendering is lútra tḗs psuchḗs autoú , "a ransom price for his soul." All the people were thus considered as doomed and needing atonement, and it is significant that this atonement money paid at the first census furnished the silver for the sockets of the tabernacle boards, intimating that the typical tabernacle was built upon atonement. The same thought, that the people's lives were forfeited, comes out in the provision for the consecration of the Levites, recorded in full in Numbers 3:40-51 . The firstborn represented the people. God claimed all the firstborn as forfeited to Himself, teaching that Israel deserved the same punishment as the Egyptians, and was only spared by the grace of Yahweh, and in virtue of the sprinkled blood. Now He takes to Himself for His services the Levites as the equivalent of the firstborn, and when it was found that the number of the firstborn exceeded the number of the Levites, equivalence was maintained by ransoming at a certain price the surplus of the firstborn males. In the Septuagint account, lutrá occurs 4 times, twice for the phrase "those to be redeemed," and twice for "redemption money." Thus the idea of ransom for the forfeited life became familiar to the people as educated by the typical system, and redemption expressed the sum total of their hopes for the future, however faulty might be their conception of the nature of that redemption.

(3) Connection with Sacrifice.

It is also clear in the typical teaching that sacrifice and ransom were closely related. Even in classical Greek, as we have noted, the two conceptions were connected, and it is not surprising to find it so in the Old Testament. Kōpher , we have seen, is literally, "atonement" and comes from kāphar , literally, "to cover," and thence by covering to make atonement, or to cover by making atonement; and so it is in the Piel form, the most common and technical Hebrew word for making atonement, or expiation, or propitiation, and is frequently rendered in the Greek by hiláskomai , often too by the compound exiláskomai . In Exodus 21:30 , kōpher , we noted, is used interchangeably with pidhyōn , both being represented in the Septuagint by lutra , and so in Exodus 30:12; Numbers 35:31 , Numbers 35:32; the Hebrew kōpher is lutra in the Greek In the latter place, where it is twice stated that no satisfaction shall be taken for the life of a murderer, the Hebrew is kōpher , the Septuagint has lutra ; the Revised Version (British and American) has "ransom;" the King James Version has "satisfaction."

(4) Typical Reference to the Messiah.

Jesus appeared as the Messiah in whom all the old economy was to be fulfilled. He knew perfectly the meaning of the typical and prophetic testimony; and with that fully in view, knowing that His death was to fulfill the Old Testament types and accomplish its brightest prophetic anticipations, He deliberately uses this term lutron to describe it ( Matthew 20:28 ); in speaking of His death as a ransom, He also regarded it as a sacrifice, an expiatory offering. The strong preposition used intensifies the idea of ransom and expiation, even to the point of substitution. It is anti , "instead of," and the idea of exchange, equivalence, substitution cannot be removed from it. In Numbers 3:45 , "Take the Levites instead of all the first-born," the Septuagint uses anti , which, like the English "instead of," exactly represents the Hebrew taḥath ; and all three convey most unmistakably the idea of substitution. And as the Levites were to be substituted for the firstborn, so for the surplus of the firstborn the "ransom money" was to be substituted, that idea, however, being clearly enough indicated by the use of the genitive. Indeed the simpler way of describing a ransom would be with the genitive, the ransom of many; or as our version renders, "a ransom for many"; but just because the ransom here is not simply a money payment, but is the actual sacrifice of the life, the substitution of His soul for many, He is appropriately said "to give his soul a ransom instead of many." The Kingdom of God which Christ proclaimed was so diverse in character from that which Salome and her sons anticipated that, so far from appearing in dazzling splendor, with distinguished places of power for eager aspirants, it was to be a spiritual home for redeemed sinners. Men held captive by sin needed to be ransomed that they might be free to become subjects of the Kingdom, and so the ransom work, the sufferings and death of Christ, must lie at the very foundation of that Kingdom. The need of ransom supposes life forfeited; the ransom paid secures life and liberty; the life which Christ gives comes through His ransoming death.

3. The Psalms and Job:

Besides the passages in the Pentateuch which we have noted, special mention should be made of the two great passages which bear so closely upon the need of spiritual redemption, and come into line with this great utterance of Christ. Psalm 49:7 , Psalm 49:8 , "None of them can by any means redeem (pādhāh ; lutroō ) his brother, nor give to God a ransom (kōpher ; exı́lasma ) for him (for the redemption of their life is costly, and it faileth forever)." (The Hebrew gives pidhyōn for "redemption"; the Greek has "the price of the redemption of his soul.") No human power or skill, no forfeit in money or service or life can avail to ransom any soul from the doom entailed by sin. But in Psalm 49:15 the triumphant hope is expressed, "But God will redeem ( pādhāh ; lutroō ) my soul from the power of Sheol." In Job 33:24 , "Deliver him from going down to the pit, I have found a ransom": God is the speaker, and whatever may be the particular exegesis of the passage in its original application, it surely contains an anticipation of the gospel redemption. This divine eureka is explained in the light of Christ's utterance; it finds its realization through the cross: "I have found a ransom," for "the Son of Man" has given "his soul a ransom for many."

4. Apostolic Teaching:

This great utterance of the Saviour may well be considered as the germ of all the apostolic teaching concerning redemption, but it is not for us to show its unfolding beyond noting that in apostolic thought the redemption was always connected with the death, the sacrifice of Christ.

Thus, Paul (Ephesians 1:7 ), "In whom we have our redemption through his blood." Thus Peter (1 Peter 1:18 , 1 Peter 1:19 ), "Ye were redeemed, not with corruptible things ... but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ." So in Hebrews 9:12 it is shown that Christ "through his own blood, entered in once for all into the holy place, having obtained eternal redemption"; and in the Apocalypse ( Revelation 5:9 ) the song is, "Thou wast slain, and didst purchase unto God with thy blood men of every tribe," etc. In all but the last of these passages there is an echo of the very word used by Christ, apolutrōsis and lutrōsis , both being connected with lutron. In 1 Timothy 2:5 , 1 Timothy 2:6 Paul has a still closer verbal coincidence when he says, "Christ Jesus, who gave himself a ransom for all" ( antilutron ). The word used in the Apocalypse is agorazō , to buy in the open market, and is frequently used of the redeeming work of Christ (Revelation 14:3 , Revelation 14:4; 2 Peter 2:1; 1 Corinthians 6:20; 1 Corinthians 7:23 ). In the two places where Paul uses it he adds the means of purchase: "Ye were bought with a price," which from his point of view would be equivalent to ransom. In the passage in Galatians 3:13; Galatians 4:5 , Paul uses the compound exagorázō , which is equivalent to "redeem, buy off, deliver by paying the price."

5. To Whom Was the Ransom Paid?:

The question "Who receives the ransom?" is not directly raised in Scripture, but it is one that not unnaturally occurs to the mind, and theologians have answered it in varying ways.

(1) Not to Satan.

As to Satan's claims, Christ by paying the ransom price, having secured the right to redeem, exercises His power on behalf of the believing sinner. He does not recognize the right of Satan. He is the "strong man" holding his captives lawfully, and Christ the "stronger than he" overcomes him and spoils him, and sets his captives free (Luke 11:21 , Luke 11:22 ). In one sense men may be said to have sold themselves to Satan, but they had no right to sell, nor he to buy, and Christ ignores that transaction and brings "to nought him that had the power of death, that is, the devil" (Hebrews 2:14 ), and so is able to "deliver all them who through fear of death were all their lifetime subject to bondage" (Hebrews 2:15 ).

(B) Redemption by Power:

Many of the Old Testament passages about the redemption wrought on behalf of God's people illustrate this redemption by power, and the redemption by power is always founded on the redemption by price; the release follows the ransom. In the case of Israel, there was first the redemption by blood - the sprinkled blood of the Paschal Lamb which sheltered from the destroying angel (Exodus 12 ) - and then followed the redemption by power, when by strength of hand Yahweh brought His people out from Egypt (Exodus 13:14 ), and in His mercy led forth the people which He had redeemed (Exodus 15:13 ).

So under the Gospel when "he hath visited and wrought redemption for his people" (Luke 1:68 ), He can "grant unto us that we being delivered out of the hand of our enemies should serve him without fear" (Luke 1:74 ). It is because we have in Him our redemption through His blood that we can be delivered out of the power of darkness (Colossians 1:13 , Colossians 1:14 ). See further, REDEEMER , REDEMPTION .

Literature.

See works on New Testament Theology (Weiss, Schmid, Stevens, etc.); articles in Hastings, Dictionary of the Bible (five volumes); Hastings, Dictionary of Christ and the Gospels .