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Ransom is one of the metaphors employed by the early church to speak of the saving work of Christ.贖金的隱喻初期是由教會說話的基督拯救的工作之一。 It is found on the lips of Jesus in Mark 10:45 / Matt.它被發現在嘴唇上的耶穌在馬可福音10:45 /馬特。 20:28, "The Son of man came not to be ministered unto, but to minister and to give his life as a ransom for many." 20時28分,“人子來,不是服事,但到部長,獻出自己的生命,為大眾作贖價。” Paul also states that Christ gave himself as a "ransom for all" (I Tim. 2:6).保羅還指出,基督給了自己作為“贖金”(我添。2:6)。 As a metaphor ransom commonly points to a price paid, a transaction made, to obtain the freedom of others.作為一個比喻贖金通常指向付出的代價,交易,獲得他人的自由。 These ideas are supported also by such expressions as "buying" and "price" (I Cor. 6:20) and "redeem" (I Pet. 1:18ff.).這些想法也支持這樣的表達式為“買入”,“價格”(林前6:20)和“贖回”(彼前1:18 FF)。

The ideas are rooted in the ancient world where slaves and captured soldiers were given their freedom upon the payment of a price.的想法是植根於古代世界的奴隸和俘虜的士兵,他們的自由時支付的價格。 In the OT ransom is linked again with slaves, but also with varied aspects of the cultures as well as the duties of kinsmen (cf. Ruth 4).在OT贖金被重新鏈接的奴隸,但也與各個方面的文化以及職責的親屬(參見露絲4)。 Most importantly the idea of ransom (redeem) is also linked with the deliverance out of Egypt (eg, Deut. 7:8) and the return of the exiles (eg, Isa. 35:10).最重要的是理念的贖金(贖回)也與解救出埃及(例如,申命記7:8)和返回的流亡者(例如,賽35:10)。 In both settings the focus is no longer on the price paid but on the deliverance achieved and the freedom obtained.在這兩種環境的重點不再是支付的價格,但對解脫和自由獲得。 Now the focus is on the activity of God and his power to set his people free.現在的重點是對上帝和他的權力,他的人的活動。 When the ideas of ransom are linked to the saving activity of God, the idea of price is not present.當贖金的想法都與節約活動的上帝,這個想法的價格是不存在的。

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When the NT, therefore, speaks of ransom with reference to the work of Christ, the idea is not one of transaction, as though a deal is arranged and a price paid. NT,因此,講的贖金基督的工作,這個想法是不是一個交易,雖然交易安排和付出的代價。 Rather the focus is on the power (I Cor. 1:18) of the cross to save.相反,重點是保存的交叉的電源(林前1:18)。 In the famous ransom saying of Mark 10:45 Jesus speaks of his coming death as the means of release for many.在著名的贖金10:45耶穌說說話釋放的手段,對許多人來說他的死亡。 The contrast is between his own solitary death and the deliverance of the many.之間的對比是他自己的孤獨死亡,拯救了許多。 In the NT the terms of ransom and purchase, which in other contexts suggest an economic or financial exchange, speak of the consequences or results (cf. I Cor. 7:23).在NT的贖金和購買,這在其他情況下,建議經濟或金融的交流,發言的後果或結果(參林前7:23)。 The release is from judgment (Rom. 3:25-26), sin (Eph. 1:7), death (Rom. 8:2).該版本是從審判(羅3:25-26),罪(弗1:7),死亡(羅馬書8:2)。

There is no need, then, to ask the question posed so often in the past: To whom was the ransom paid?那麼,有沒有必要,要求所提出的問題,所以往往在過去:向誰支付贖金? It is not possible to consider payment to Satan as though God were obligated to meet Satan's demands or "asking price."這是不是可以考慮支付給撒旦彷彿有義務神撒旦的需求,以滿足或“要價。” And since the texts speak always of the activity of God in Christ, we cannot speak of God paying himself.而且,因為的文本總是說神在基督裡的活動,我們可以不說話的神付出自己。 While the sacrifice of Christ is rooted in the holiness and justice of God, it is not to be seen against the background of law only but more especially of covenant.基督的犧牲是植根於神的聖潔和公義的,它是不被視為違反法律的背景,但更特別的盟約。 In Christ, God takes upon himself the freedom, the release from bondage, of his people.神在基督裡,在他自己的自由,釋放束縛,他的人。 He meets the demands of his own being.他自己的存在符合要求的。

RW Lyon RW里昂
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 參考書目
D. Hill, Greek Words and Hebrew Meanings: Studies in the Semantics of Soteriological Terms; F. Buchsel, TDNT, IV, 340-56; L. Morris, Apostolic Preaching of the Cross. D.山,希臘字和希伯來文的含義:救贖論的條款語義的研究;樓Buchsel,TDNT,IV,340-56,莫里斯,使徒鼓吹的兩岸。

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