Redemption Is a Ransom, But to Whom?

A few Sundays ago, while studying the Gospel of Luke 18:31-34, we encountered the biblical doctrine of redemption. This is a very important component of a sinner’s salvation. Today, I would like to reflect a bit more on it, and, perhaps, clarify some aspects of this doctrine, particularly to whom the ransom was paid, or who accepted this ransom from the hands of Jesus Christ.

Let’s briefly review what has already been said: The text in Luke 18:31-34 speaks about the suffering, death, and resurrection of Jesus Christ. However, the author does not provide a clear explanation of the purpose of this suffering and death, In a parallel text from the Gospel of Mark (10:32-34), the discussion about suffering and death leads to the following statement made by Jesus: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). The suffering and death of the Son of God constitute redemption. This term was used in the slave market and explained the payment of the cost of a slave to set him free.

In several biblical texts (1 Pet. 1:18-19; Rom. 3:23-26; Eph. 1:7; Col. 1:12-13; Rev. 5:9), we find a clear explanation that we were in bondage to sin, and only Christ could pay the ransom or redeem us from the bondage of sin and darkness. But the question remains open: Are there any specific texts indicating who accepted the ransom?

There are three main positions on the issue of redemption:

1. God accepted the ransom. In this interpretation, the ransom was paid by the Son to the Father. According to this view, the issue of redemption is closely related to propitiation. These two phenomena are indeed closely connected based on Romans 3:24-25 and logically should be resolved similarly. In this case, redemption speaks more about God’s holiness and righteousness.

2. Satan accepted the ransom. This position was prevalent in the early church (Irenaeus, Origen, John of Damascus) but was later condemned through a series of synods (C.S. Lewis adhered to this position; think of the Chronicles of Narnia). This view is based on the logical parallel between the slave market and the ransom paid specifically to the owner of the slave. Logically, it is expected that sin and the forces of darkness would claim ownership over the poor sinner. One of the texts that might hint at such a parallel is Colossians 1:13-14. However, a careful reading of this text suggests that it refers to two different yet simultaneous processes during the salvation of a sinner. In the same letter (Col. 2:15), it is said that on the cross, Christ “disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” This is not a negotiation of a deal, but a complete defeat of the enemy already on the cross!

3. Metaphor of redemption. Many theologians believe that the ransom paid by Jesus Christ should be understood metaphorically. In this understanding, the ransom that Jesus paid parallels the picture of redeeming slaves from the power of sin and evil, but the acceptance of the payment itself does not directly involve any particular person. This position emphasizes the liberating and transforming element of Jesus Christ’s sacrifice.

The first and last points are closer to the teaching of the entire Scripture. There are a couple of texts that indicate the involvement of the Trinity not only in the issue of justification and propitiation, but also in the matter of ransom or redemption.

Psalm 49:7-9: “Truly no man can ransom another, or give to God the price of his life, for the ransom of their life is costly and can never suffice…”

Psalm 49:15: “But God will ransom my soul from the power of Sheol, for he will receive me.”

1 Timothy 2:5-6: “For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.”

Although these are not direct statements that the ransom made by Jesus was accepted by the Heavenly Father, we can conclude that it was definitely not Satan, and perhaps the analogy with the slave market stops at the point that the ransom was made, without specifying the recipient. However, logically considering that the substitutionary sacrifice of Christ and the propitiation for our sins were offered to the Heavenly Father, we can acknowledge that in a unique way, and likely in a way not fully comprehensible to us, the redemption of a sinful person involved the Heavenly Father! The latter holds more weight due to the context of the effect produced by Christ’s suffering and death.

The Old Testament contains numerous passages indicating that redemption and ransom were carried out not only to the owner but also to those who have authority over a person, or those who were offended by the evil or sin committed (Ex. 21:28-30; 30:11-16; Pr. 6:34-35). In such cases, redemption and ransom is not only liberation from the bondage of sin and the power of darkness, but also satisfaction of the righteous wrath of God against human sin.

Anselm of Canterbury, Thomas Aquinas, Martin Luther, and others placed the doctrine of redemption under the substitutionary sacrifice of Christ. In other words, the suffering and death of Christ had the main purpose: the righteous wrath of God the Father for the sin of people was satisfied, and ultimately not only was the guilt of sin removed, but also the power of sin over a person! This is the value of redemption.

“For you were bought with a price,” (You were bought with a price” (1 Cor. 6:20; 7:23).

This is precisely what is stated in Hebrews 9:11-12: “But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.”

The high priest enters the tabernacle and the sanctuary for one purpose – to stand before God! This is exactly what Jesus Christ did during His sufferings on the cross!

The ransom was paid on the cross by Christ! In other words, the apostle Paul’s focus in reflecting on redemption was always on the fact that we are freed from the power of sin and Satan and simultaneously freed from the guilt for committed sin because the substitutionary sacrifice of Christ satisfied God’s righteous wrath. This is where we should focus our attention.

Perhaps another text can help us see where and how we need to place emphasis. This is the parallel of redemption or liberation of Israel from Egyptian bondage.

“Say therefore to the people of Israel, ‘I am the Lord, and I will bring your out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of Judgement” (Ex. 6:6).

The one-year-old lambs became a substitutionary sacrifice, which became the basis for redeeming the firstborn and Israel from bondage. Thus, redemption is part of the overall phenomenon called salvation. Christ’s sacrifice on the cross propitiated God’s wrath, reconciled man with God, regenerated, justified, adopted, and redeemed from the power and guilt of sin!

⁹ And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, 

¹⁰ so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; 

¹¹ being strengthened with all power, according to his glorious might, for all endurance and patience with joy; 

¹² giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. 

¹³ He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 

¹⁴ in whom we have redemption, the forgiveness of sins.

¹⁵ He is the image of the invisible God, the firstborn of all creation.

• Thursday (7:00 PM) Bible Study (Proverbs) and prayer in cafeteria
• Sunday services:
  • Worship Service in Russian at 9:00 AM
  • Worship Service in English at 11:15 AM
  • Evening Service at 6:00 PM (semi-annual membership meeting)