Bible ConcordanceRansom (46 Occurrences)
Matthew 20:28 even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many." (WEB KJV ASV DBY WBS YLT NAS RSV NIV)
Mark 10:45 For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many." (WEB KJV ASV DBY WBS YLT NAS RSV NIV)
Luke 24:21 But we were hoping that it was He who was about to ransom Israel. Yes, and moreover it was the day before yesterday that these things happened. (WEY)
1 Timothy 2:6 who gave himself as a ransom for all; the testimony in its own times; (WEB KJV ASV DBY WBS YLT NAS RSV NIV)
Titus 2:14 who did give himself for us, that he might ransom us from all lawlessness, and might purify to himself a peculiar people, zealous of good works; (YLT)
Hebrews 9:15 And because of this, of a new covenant he is mediator, that, death having come, for redemption of the transgressions under the first covenant, those called may receive the promise of the age-during inheritance, (See NIV)
1 Peter 1:18 knowing, as you do, that it was not with a ransom of perishable wealth, such as silver or gold, that you were set free from your frivolous habits of life which had been handed down to you from your forefathers, (WEY RSV)
Exodus 13:13 And every firstling of an ass shalt thou ransom with a lamb; and if thou do not ransom it, thou shalt break its neck; and every firstborn of a man among thy sons shalt thou ransom. (DBY YLT)
Exodus 13:15 And it came to pass, when Pharaoh stubbornly refused to let us go, that Jehovah slew all the firstborn in the land of Egypt, both the firstborn of men and the firstborn of cattle: therefore I sacrifice to Jehovah all that breaketh open the womb being males; and every firstborn of my children I ransom. (DBY YLT)
Exodus 21:30 If a ransom is laid on him, then he shall give for the redemption of his life whatever is laid on him. (WEB KJV JPS ASV DBY WBS YLT NAS RSV)
Exodus 30:12 "When you take a census of the children of Israel, according to those who are numbered among them, then each man shall give a ransom for his soul to Yahweh, when you number them; that there be no plague among them when you number them. (WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Exodus 34:20 But the firstling of an ass thou shalt ransom with a lamb; and if thou ransom it not, then shalt thou break its neck. All the first-born of thy sons thou shalt ransom; and none shall appear before me empty. (DBY YLT)
Leviticus 27:27 And if it be of an unclean beast, then he shall ransom it according to thine estimation, and shall add unto it the fifth part thereof: or if it be not redeemed, then it shall be sold according to thy estimation. (See JPS ASV DBY YLT)
Numbers 3:46 And for those that are to be ransomed, the two hundred and seventy-three of the firstborn of the children of Israel, which are in excess over the Levites, (Root in DBY YLT NAS)
Numbers 3:48 and thou shalt give the money unto Aaron and unto his sons for those in excess among them who are to be ransomed. (Root in DBY YLT NAS)
Numbers 3:49 And Moses took the ransom-money from them that were over and above those who were ransomed by the Levites; (DBY YLT NAS)
Numbers 3:51 And Moses gave the money of them that were ransomed to Aaron and to his sons, according to the commandment of Jehovah, as Jehovah had commanded Moses. (Root in DBY YLT NAS)
Numbers 18:16 And those that are to be ransomed from a month old shalt thou ransom, according to thy valuation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. (Root in DBY YLT)
Numbers 18:17 But the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat, thou shalt not ransom: they are holy. Thou shalt sprinkle their blood on the altar, and their fat shalt thou burn as an offering by fire for a sweet odour to Jehovah. (DBY YLT)
Numbers 35:31 "'Moreover you shall take no ransom for the life of a murderer who is guilty of death; but he shall surely be put to death. (WEB JPS ASV NAS RSV NIV)
Numbers 35:32 "'You shall take no ransom for him who is fled to his city of refuge, that he may come again to dwell in the land, until the death of the priest. (WEB JPS ASV NAS RSV NIV)
Deuteronomy 7:8 but because of Jehovah's loving you, and because of His keeping the oath which He hath sworn to your fathers, hath Jehovah brought you out by a strong hand, and doth ransom you from a house of servants, from the hand of Pharaoh king of Egypt. (YLT)
Deuteronomy 15:15 and thou hast remembered that a servant thou hast been in the land of Egypt, and Jehovah thy God doth ransom thee; therefore I am commanding thee this thing to-day. (YLT)
Deuteronomy 24:18 and thou hast remembered that a servant thou hast been in Egypt, and Jehovah thy God doth ransom thee from thence; therefore I am commanding thee to do this thing. (YLT)
1 Samuel 12:3 Here I am. Witness against me before Yahweh, and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I defrauded? Whom have I oppressed? Of whose hand have I taken a ransom to blind my eyes therewith? I will restore it to you." (WEB JPS ASV DBY YLT)
1 Chronicles 17:21 And who 'is' as Thy people Israel, one nation in the earth whom God hath gone to ransom to Him for a people, to make for Thee a name great and fearful, to cast out from the presence of Thy people whom Thou hast ransomed out of Egypt -- nations? (YLT)
Job 5:20 In famine he will redeem you from death; in war, from the power of the sword. (See NIV)
Job 6:22 Did I say,'Give to me?' or,'Offer a present for me from your substance?' (See NIV)
Job 6:23 And, Deliver me from the hand of an adversary? And, From the hand of terrible ones ransom me? (YLT RSV NIV)
Job 33:24 then God is gracious to him, and says,'Deliver him from going down to the pit, I have found a ransom.' (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Job 36:18 Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee. (KJV JPS ASV DBY WBS NAS RSV)
Psalms 44:26 Arise, a help to us, And ransom us for thy kindness' sake. (YLT)
Psalms 49:7 none of them can by any means redeem his brother, nor give God a ransom for him. (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Psalms 49:8 For the redemption of their life is costly, no payment is ever enough, (See RSV NIV)
Psalms 49:15 Only, God doth ransom my soul from the hand of Sheol, For He doth receive me. Selah. (YLT RSV)
Psalms 69:18 Draw near to my soul, and redeem it. Ransom me because of my enemies. (WEB JPS ASV DBY YLT NAS)
Psalms 119:134 Ransom me from the oppression of man, And I observe Thy precepts, (YLT)
Proverbs 6:35 He won't regard any ransom, neither will he rest content, though you give many gifts. (WEB KJV JPS ASV DBY WBS NAS)
Proverbs 13:8 The ransom of a man's life is his riches, but the poor hear no threats. (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Proverbs 21:18 The wicked is a ransom for the righteous; the treacherous for the upright. (WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Isaiah 43:3 For I am Yahweh your God, the Holy One of Israel, your Savior. I have given Egypt as your ransom, Ethiopia and Seba in your place. (WEB KJV JPS ASV DBY WBS NAS RSV NIV)
Isaiah 47:11 Because of this evil will come on you, which may not be turned away for any price: and trouble will overtake you, from which no money will give salvation: destruction will come on you suddenly, without your knowledge. (See NIV)
Isaiah 50:2 Why, then, when I came, was there no man? and no one to give answer to my voice? has my hand become feeble, so that it is unable to take up your cause? or have I no power to make you free? See, at my word the sea becomes dry, I make the rivers a waste land: their fish are dead for need of water, and make an evil smell. (See NAS NIV)
Hosea 7:13 Wo to them, for they wandered from Me, Destruction to them, for they transgressed against Me, And I -- I ransom them, and they have spoken lies against Me, (YLT)
Hosea 13:14 I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction? "Compassion will be hidden from my eyes. (WEB KJV JPS ASV DBY WBS YLT NAS RSV NIV)
Amos 5:12 For I know how manifold are your transgressions, and how mighty are your sins-ye that afflict the just, that take a bribe, and that turn aside the needy in the gate from their right . (See JPS YLT)
ThesaurusRansom (46 Occurrences)...
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" (Matthew 20:28; Comp. .../r/ransom.htm - 43k
Ransom-money (1 Occurrence)
Ransom-money. << Ransomed, Ransom-money. Ransoms >>. Multi-Version
Concordance Ransom-money (1 Occurrence). Numbers 3:49 ...
/r/ransom-money.htm - 6k
Beheaded (12 Occurrences)
... Exodus 13:13 And every firstling of an ass thou dost ransom with a lamb, and if
thou dost not ransom 'it', then thou hast beheaded it: and every first-born of ...
/b/beheaded.htm - 10k
Ransomed (27 Occurrences)
... (imp. & pp) of Ransom. ... Numbers 3:49 And Moses took the ransom-money from them that
were over and above those who were ransomed by the Levites; (DBY YLT NAS). ...
/r/ransomed.htm - 15k
Satisfaction (15 Occurrences)
... is-fak'-shun: Occurs twice in the King James Version (Numbers 35:31, 32) as a rendering
of the Hebrew kopher (the Revised Version (British and American) "ransom...
/s/satisfaction.htm - 11k
Redeem (56 Occurrences)
... 4. (vt) To ransom, liberate, or rescue from captivity or bondage, or from any
obligation or liability to suffer or to be forfeited, by paying a price or ransom...
/r/redeem.htm - 25k
... blood, by man shall his blood be shed," and was carried out even if an animal had
killed a man; in this case, however, the payment of a ransom was permitted ...
/g/goel.htm - 11k
Ministered (53 Occurrences)
... (KJV ASV WBS). Matthew 20:28 Even as the Son of man came not to be ministered unto,
but to minister, and to give his life a ransom for many. (KJV ASV WBS YLT). ...
/m/ministered.htm - 23k
Minister (150 Occurrences)
... Matthew 20:28 Even as the Son of man came not to be ministered unto, but to minister,
and to give his life a ransom for many. (Root in KJV ASV WBS YLT). ...
/m/minister.htm - 40k
Sacrifice (300 Occurrences)
... (lutron, "ransom," the price paid for redeeming, occurring in Septuagint 19 times,
meaning the price paid for redeeming the servant (Leviticus 25:51, 52 ...
/s/sacrifice.htm - 101k
Greek3083. lutron -- a ransom ...
. Part of Speech: Noun, Neuter Transliteration: lutron Phonetic Spelling:
(loo'-tron) Short Definition: a ransom
, an offering of expiation Definition ... /greek/3083.htm - 7k
487. antilutron -- a ransom
... a ransom. Part of Speech: Noun, Neuter Transliteration: antilutron Phonetic Spelling:
(an-til'-oo-tron) Short Definition: a ransom Definition: a ransom. ...
/greek/487.htm - 7k
3084. lutroo -- to release by paying a ransom, to redeem
... to release by paying a ransom, to redeem. Part of Speech: Verb Transliteration:
lutroo Phonetic Spelling: (loo-tro'-o) Short Definition: I ransom, liberate ...
/greek/3084.htm - 7k
1805. exagorazo -- to buy up, ie ransom, fig. to rescue from loss
... << 1804, 1805. exagorazo. 1806 >>. to buy up, ie ransom, fig. ... Word Origin
from ek and agorazo Definition to buy up, ie ransom, fig. ...
/greek/1805.htm - 7k
629. apolutrosis -- a release effected by payment of ransom
... a release effected by payment of ransom. Part of Speech: Noun, Feminine Transliteration:
apolutrosis Phonetic Spelling: (ap-ol-oo'-tro-sis) Short Definition ...
/greek/629.htm - 7k
465. antallagma -- an exchange
... in exchange. From a compound of anti and allasso; an equivalent or ransom -- in
exchange. see GREEK anti. see GREEK allasso. (antallagma) -- 2 Occurrences. ...
/greek/465.htm - 6k
International Standard Bible EncyclopediaRANSOM
ran'-sum (the noun occurs in the English Bible 12 times (Exodus 21:30 the King James Version pidhyon; Exodus 30:12 Job 33:24; Job 36:18 Proverbs 6:35; Proverbs 13:8; Proverbs 21:18 Isaiah 43:3, kopher; Matthew 20:28 Mark 10:45, lutron; 1 Timothy 2:6, antilutron); the verbal form occurs 4 times (Isaiah 35:10 Hosea 13:14, padhah; Isaiah 51:10 the King James Version; Jeremiah 31:11, ga'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
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 luo, "to loose," "to set free," is the root, then lutron, that which secures the freedom, the payment or forfeit; thence come the cognate verb lutroo, "to set free upon payment of a ransom," "to redeem"; lutrosis, "the actual setting free," "the redemption," and lutrotes, "the redeemer." The favorite New Testament word for "redemption" is the compound form, apolutrosis.
2. Old Testament Usage-the 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 lutroo, 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 kopher, literally, "atonement" (the Revised Version (British and American) "ransom"); the word for "ransom" (the Revised Version (British and American) "redemption") is pidhyon (from padhah); the Septuagint renders both by lutron (rather by the plural form lutra). In Leviticus 25, among the directions in relation to the Jubilee, we have the provision (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" (25:24). The Hebrew is ge'ullah, a derivative of ga'al, the Septuagint lutra. In 25:25, 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 ga'al that is used with the cognate go'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 lutroo 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, 52, in reference to the redemption of the Jew sold into slavery, we have twice in the Hebrew the word ge'ullah, 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 ean de lutrotai lutro anthropos.
(2) Redemption Money-the 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 kopher; the Septuagint rendering is lutra tes psuches autou, "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, lutra 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. Kopher, we have seen, is literally, "atonement" and comes from kaphar, 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 hilaskomai, often too by the compound exilaskomai. In Exodus 21:30, kopher, we noted, is used interchangeably with pidhyon, both being represented in the Septuagint by lutra, and so in Exodus 30:12 Numbers 35:31, 32; the Hebrew kopher 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 kopher, the Septuagint has lutra; the Revised Version (British and American) has "ransom;" the King James Version has "satisfaction."
(4) Typical Reference to the Messiah.
Sacrifice was thus linked with ransom. Sacrifice was the divinely-appointed covering for sin. The ransom for the deliverance of the sinner was to be by sacrifice. Both the typical testimony of the Law and the prophetic testimony gave prominence to the thought of redemption. The Coming One was to be a Redeemer. Redemption was to be the great work of the Messiah. The people seem to have looked for the redemption of the soul to God alone through the observance of their appointed ritual, while redemption, in the more general sense of deliverance from all enemies and troubles, they linked with the advent of the Messiah. It required a spiritual vision to see that the two things would coincide, that the Messiah would effect redemption in all its phases and fullness by means of ransom, of sacrifice, of expiation.
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 tachath; 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, 8, "None of them can by any means redeem (padhah; lutroo) his brother, nor give to God a ransom (kopher; exilasma) for him (for the redemption of their life is costly, and it faileth forever)." (The Hebrew gives pidhyon 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 (padhah; lutroo) 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, 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, apolutrosis and lutrosis, both being connected with lutron. In 1 Timothy 2:5, 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 agorazo, to buy in the open market, and is frequently used of the redeeming work of Christ (Revelation 14:3, 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 exagorazo, 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.
The idea entertained by some of the Fathers (Irenaeus, Origen) that the ransom was given to Satan, who is conceived of as having through the sin of man a righteous claim upon him, which Christ recognizes and meets, is grotesque, and not in any way countenanced by Scripture.
(2) To Divine Justice.
But in repudiating it, there is no need to go so far as to deny that there is anything answering to a real ransoming transaction. All that we have said goes to show that, in no mere figure of speech, but in tremendous reality, Christ gave "his life a ransom," and if our mind demands an answer to the question to whom the ransom was paid, it does not seem at all unreasonable to think of the justice of God, or God in His character of Moral Governor, as requiring and receiving it. In all that Scripture asserts about propitiation, sacrifice, reconciliation in relation to the work of Christ, it is implied that there is wrath to be averted, someone to be appeased or satisfied, and while it may be enough simply to think of the effects of Christ's redeeming work in setting us free from the penal claims of the Law-the just doom of sin-it does not seem going beyond the spirit of Scripture to draw the logical inference that the ransom price was paid to the Guardian of that holy law, the Administrator of eternal justice. "Christ redeemed us from the curse of the law, having become a curse for us" (Galatians 3:13). This essential, fundamental phase of redemption is what theologians, with good Scripture warrant, have called redemption by blood, or by price, as distinguished from the practical outcome of the work of Christ in the life which is redemption by power.
(a) Redemption by Price:
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, 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, 14).
Seefurther, REDEEMER, REDEMPTION.
Seeworks on New Testament Theology (Weiss, Schmid, Stevens, etc.); articles in Hastings, Dictionary of the Bible (five volumes); Hastings, Dictionary of Christ and the Gospels. Archibald M'Caig
Easton's Bible Dictionary
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" (Matthew 20:28
; Comp. Acts 20:28
; Romans 3:23
, 24; 1 Corinthians 6:19
, 20; Galatians 3:13
, 5: Ephesians 1:7
; Colossians 1:14
; 1 Timothy 2:6
; Titus 2:14
; 1 Peter 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
Webster's Revised Unabridged Dictionary
) The release of a captive, or of captured property, by payment of a consideration; redemption; as, prisoners hopeless of ransom.
2. (n.) The money or price paid for the redemption of a prisoner, or for goods captured by an enemy; payment for freedom from restraint, penalty, or forfeit.
3. (n.) A sum paid for the pardon of some great offense and the discharge of the offender; also, a fine paid in lieu of corporal punishment.
4. (n.) To redeem from captivity, servitude, punishment, or forfeit, by paying a price; to buy out of servitude or penalty; to rescue; to deliver; as, to ransom prisoners from an enemy.
5. (n.) To exact a ransom for, or a payment on.
Strong's Hebrew6299. padah -- to ransom...
<< 6298, 6299. padah. 6300 >>. to ransom
. Transliteration: padah Phonetic Spelling:
(paw-daw') Short Definition: redeem. Word Origin a prim. ... /hebrew/6299.htm - 6k
6306. pidyowm -- ransom, that were redeemed, redemption
... ransom, that were redeemed, redemption. Transliteration: pidyowm Phonetic Spelling:
(pid-yome') Short Definition: ransom. ransom, that were redeemed, redemption ...
/hebrew/6306.htm - 5k
6302b. peduyim -- a ransom
... peduyim. 6303 >>. a ransom. Transliteration: peduyim Short Definition: ransom. Word
Origin from padah Definition a ransom NASB Word Usage ransom (2). ...
/hebrew/6302b.htm - 5k
3724a. kopher -- the price of a life, ransom
... << 3724, 3724a. kopher. 3724b >>. the price of a life, ransom. Transliteration:
kopher Short Definition: ransom. Word Origin from an ...
/hebrew/3724a.htm - 5k
3724. kopher -- the price of a life, ransom
... << 3723, 3724. kopher. 3724a >>. the price of a life, ransom. Transliteration:
kopher Phonetic Spelling: (ko'-fer) Short Definition: bribe. ...
/hebrew/3724.htm - 5k
6304. peduth -- ransom
... << 6303, 6304. peduth. 6305 >>. ransom. Transliteration: peduth Phonetic Spelling:
(ped-ooth') Short Definition: redemption. Word Origin ...
/hebrew/6304.htm - 6k
6303. Padon -- "ransom," head of a family of Nethinim
... << 6302b, 6303. Padon. 6304 >>. "ransom," head of a family of Nethinim. Transliteration:
Padon Phonetic Spelling: (paw-done') Short Definition: Padon. ...
/hebrew/6303.htm - 6k
3301. Yiphdeyah -- "Yah will ransom," an Israelite
... << 3300, 3301. Yiphdeyah. 3302 >>. "Yah will ransom," an Israelite. Transliteration:
Yiphdeyah Phonetic Spelling: (yif-deh-yaw') Short Definition: Iphedeiah. ...
/hebrew/3301.htm - 6k
6306a. pidyom -- ransom, that were redeemed, redemption
... << 6306, 6306a. pidyom. 6306b >>. ransom, that were redeemed, redemption.
Transliteration: pidyom Short Definition: ransom. Word Origin ...
/hebrew/6306a.htm - 5k
6306b. pidyon -- a ransom
... pidyon. 6307 >>. a ransom. Transliteration: pidyon Short Definition: redemption.
Word Origin from padah Definition a ransom NASB Word Usage redemption (2). ...
/hebrew/6306b.htm - 5k