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Matthew 20:26-28 New American Standard Bible (NASB)
26 It is not this way among you, but whoever wishes to become great among you shall be your servant, 27 and whoever wishes to be first among you shall be your slave; 28 just as the Son of Man did not come to be served, but to serve, and to give His [a]life a ransom for many.”
Footnotes: Matthew 20:28 Or soul
Matthew 20:26-28 English Standard Version (ESV)
26 It shall not be so among you. But whoever would be great among you must be your servant,[a] 27 and whoever would be first among you must be your slave,[b] 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.”
Mark 10:43-45 New American Standard Bible (NASB)
43 But it is not this way among you, but whoever wishes to become great among you shall be your servant; 44 and whoever wishes to be first among you shall be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give His [a]life a ransom for many.”
Footnotes: Mark 10:45 Or soul Footnotes: Matthew 20:26 Greek diakonos Matthew 20:27 Greek bondservant (doulos)
Mark 10:43-45 English Standard Version (ESV)
43 But it shall not be so among you. But whoever would be great among you must be your servant,[a] 44 and whoever would be first among you must beslave[b] of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”
Footnotes: Mark 10:43 Greek diakonos Mark 10:44 Greek bondservant (doulos)
1 Timothy 2:5-6 New American Standard Bible (NASB)
5 For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony [a]given at[b]the proper time.
Footnotes: 1 Timothy 2:6 Or to be given 1 Timothy 2:6 Lit its own times
1 Timothy 2:5-6 English Standard Version (ESV)
5 For there is one God, and there is one mediator between God and men, the man[a] Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time.
Footnotes: 1 Timothy 2:5 men and man render the same Greek word that is translated people in verses 1 and 4
Gustav Aulen & The Ransom View Of Atonement (PhD Edit)
Origen presented the ransom view of atonement. In his Commentary on the Gospel of Matthew, Origen explains that the atoning work of Christ was a ransom price as Christ gave up his life in order that human beings could have their lives back. Origen (ca 203-250)(2001: 30).
The primary historical exponent of this view is Gustav Aulen, a Bishop in the Church of Sweden who wrote Christus Victor and the journal article ‘Chaos and Cosmos: The Drama of Atonement’ both in 1950. In Christus Victor, he explains that the central theme of atonement is Christ’s dramatic victory over Satan, sin, and death. Aulen (1950a: 14). Through the incarnated Christ’s death and resurrection, Aulen notes in this drama that Christ reconciles the world to himself. Aulen (1950a: 5). I
In ‘Chaos and Cosmos’ Aulen writes that every Christian doctrine of atonement should include the concept that the love of God through Christ destroys the evil powers. Aulen (1950b: 156). The atonement should be primarily viewed as the means by which God provided humanity with victory over evil and reconciliation with God. Aulen (1950b: 158).
Aulen like Anselm did view Christ’s atoning work as sacrifice, but Aulen points out it was done willingly by Christ who suffered and then overcame evil. Aulen (1950b: 162).
The ransom theory of atonement places less importance on God’s need for justice and sacrifice, and more of an emphasis on God freeing humanity from the bonds of Satan, sin, and death. Instead of atonement being mainly about a sacrifice offered to God for sin from humankind in Christ.
Gustaf Wingren states that Aulen’s view is primarily concerned with God overcoming evil for his people. Wingren (1965: 310).
Bloesch reasons that Christ has purchased and redeemed his followers through the atoning work. From this task God’s love for humanity is shown as persons cannot save themselves through merit. Bloesch (1987: 97).
The ransom view is within multifaceted atonement theory as a Biblical position.
Oxford and Browning state that from Mark 10:45 that the Son of God is vindicated in victory, but only after suffering and service. Browning (1997: 315).
From the Matthew and Mark verses λύτρον, ου, τό :something to loosen with as in redemptive price. Figurative : atonement as in ransom. Strong (1890)(1986: 60).
λύτρον, ου, τό: Price, release and ransom, and specifically from Matthew and Mark verses as a ransom for many. Bauer (1986: 482).
From 1 Timothy ἀντίλυτρον, ου, τό: a redemption price-ransom. Strong (1890)(1986: 13).
ἀντίλυτρον, ου, τό: Ransom. Bauer (1986: 75).
AULEN, GUSTAV (1950a) Christus Victor, Translated by A.G. Hebert, London, S.P.C.K.
AULEN, GUSTAV (1950b) ‘Chaos and Cosmos: The Drama of Atonement’, in Interpretation: A Journal of Bible and Theology, Volume 4, April, Number 2, New York, Interpretation.
BAUER, W. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.
BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press.
BLOESCH, DONALD G. (1987) Freedom for Obedience, San Francisco, Harper and Rowe Publishers.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
ORIGEN (ca. 203-250)(2001) Commentary on the Gospel of Matthew, Peter Kirby, California, Early Christian Writings. http://www.earlychristianwritings.com/text/origen-matthew.html.
STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.
WINGREN, GUSTAF (1965) ‘Gustaf Aulen’ in A Handbook of Christian Theologians, Nashville, Abingdon Press.
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