Mateus 20
Kenneth Wuest · Citado em PreceptAustin
Mateus 20
Wuest - The contrast between the self-abnegation and self-sacrificial heroism and courage of our Lord, and the utter absence of any self-ambition, stands out vividly with the petty self-interest and ambition of the disciples, and puts the latter in a most unfavorable light. He was going to the Cross. They had their thoughts centered on self-advancement in the kingdom. (Borrow Mark in the Greek New Testament for the English reader - page 210) Edwards makes an interesting observation (based on Mark's Gospel) - Following each of Jesus’ passion predictions in Mk 8:31+, Mk 9:31+, and Mk 10:33-34+, the disciples jockey for position and prestige. The request of James and John in Mk 10: 37 is the third and most blatant example of human self-centeredness in contrast to Jesus’ humility and self-sacrifice. NET NOTE - The verbs in Greek are plural here, indicating that Jesus is not answering the mother but has turned his attention directly to the two disciples. We are able.” - No more naïve words have ever been spoken as those found here coming from James and John, “We are able.” They said it with such confidence and ease, yet they had little clue as to what they were affirming. In the next sentence Jesus confirms that they will indeed suffer for his name. Ray Pritchard - Sometimes our perspective gets a bit out of whack and we forget our limitations. James and John underestimated the cost of following Christ and they overestimated their own importance. They didn’t ask for work in the coming Kingdom (which would have been a nobler request). They asked only for a place of honor. Seniority was their plea. We’ve been here longer than anyone except Peter! They probably thought the Kingdom was coming soon (cf Acts 1:6+) so they wanted to get their applications in early! To use a phrase from the college admissions process, they wanted “early decision” by Jesus. And perhaps they intended to trade on family ties and friendship to get a high place. Jesus doesn’t turn them down and he doesn’t put them down. He doesn’t say, “Forget about it. You’ll never have a place of honor at my table.” Not at all. He merely raises the bar. “You want to sit next to me? Fine. Here’s what it will cost you.” Warren Wiersbe (Bible Exposition Commentary) reminds us to be careful when we pray because we might get what we ask for. James and John assumed their suffering was over and their work was done. They were wrong on both counts. Their suffering was still ahead of them and their work was just starting. It’s almost as if He’s saying, “You want to be on my right hand and my left hand? Great! Stay with me for a few days and you’ll see who is on my right hand and my left. A dying thief on one side and a dying thief on the other side. I’m about to be crucified and the Romans have got two empty crosses. You guys want to make a reservation?” Dietrich Bonhoeffer said, “When Christ calls a man, he bids him come and die.” That’s the deal. Do you want in or not? (Can You Drink the Cup I Drink?) Cup (4221) poterion refers to a literal cup (Mt 10:42; Mt 26:27; Mk 7:4; 9:41; 14:23; Lk 11:39; 22:17, 20; 1 Cor 10:16, 21; 11:25a, 27f; Rev 17:4). The cup stands, by metonymy, for what it contains ( Lk 22:20b; 1 Cor 11:25b, 26. Figuratively it referred to undergoing a violent death (Mt 20:22f; 26:39, 42; Mk 10:38f; 14:36; Lk 22:42; Jn 18:11; Rev 14:10; 16:19; 18:6) In the New Testament the cup represents the sufferings of Christ—the divinely appointed portion of sufferings which were necessary to bring about man’s redemption (Matthew 20:22; 26:39 and parallel passages; John 18:11). Metonymically cup as used for the contents of a cup, a cupful, cup of wine, spoken of the wine drunk at the Eucharist or communion (Luke 22:20; 1 Cor. 10:16) Metaphorically from the Hebrew meaning lot, portion, under the emblem of a cup which God presents to be drunk, either for good (Ps. 16:5; 23:5) or for evil (Ps. 11:6; 75:8; Ezek. 23:31ff.). In the NT the cup of sorrow, meaning the bitter lot which awaited the Lord in His sufferings and death (Matt. 20:22, 23; 26:39, 42; Mark 10:38, 39; 14:36; Luke 22:42; John 18:11). Spoken also of the cup from which God in His wrath causes the nations to drink so that they reel and stagger to destruction (Rev. 14:10; 16:19; 18:6). Ulterior Motives - Selwyn Hughes You don't know what you're asking.—MATTHEW 20:22 There are many people in the Scriptures who appear to be spiritually minded but whose hearts harbor deeply unspiritual motives. Take the mother of the sons of Zebedee, for example, who according to Matthew 27:55 was one of the women who followed Jesus from Galilee in order to minister to Him. Most commentators believe this small band of women to have been devotees of Christ, assisting Him and the disciples by preparing meals, washing and repairing clothes, and so on. Onlookers would have classified them as deeply spiritual, willing to give up their time to minister to Jesus—and of course, in the main, they were. In one place, however, the Scripture draws aside the veil from the heart of one of them, the mother of James and John, and shows her approaching Jesus with the request: "Promise ... that these two sons of mine may sit, one on Your right and the other on Your left, in Your kingdom." ... "You don't know what you're asking," Jesus said (Mt 20:21-22). Yes, she served Jesus. Of that there can be no doubt. But she had a secret and selfish motive in her heart: a privileged position for her sons. It is easy to excuse her action, as many have done, on the grounds that she was doing only what any other concerned mother would have done—attempting to get the best for her children. But Jesus saw right into her heart and said: "You don't know what you're asking." How sad that her beautiful ministry to Jesus was spoiled by ulterior motives. Prayer -- My Father, help me to see that I cannot be a fully integrated person when I harbor within me two mutually exclusive loves. I cannot love You fully when I love my own interests fully. Set me free, dear Lord, to live only for You. Amen. QUESTION - Why did Jesus ask God to “let this cup pass from me”? ANSWER - The gospels contain an account of the time the disciples and Jesus spent in the Garden of Gethsemane, just before Jesus was arrested. In the garden Jesus prayed to his Father three times, saying, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will”—the KJV says, “Let this cup pass from me” (Matthew 26:39). A little later, Jesus prays, “My Father, if it is not possible for this cup to be taken away unless I drink it, may your will be done” (Matthew 26:42). These prayers reveal Jesus’ mindset just before the crucifixion and His total submission to the will of God. The “cup” to which Jesus refers is the suffering He was about to endure. It’s as if Jesus were being handed a cup full of bitterness with the expectation that He drink all of it. Jesus had used the same metaphor in Matthew 20:22 when prophesying of the future suffering of James and John. When Jesus petitions the Father, “Let this cup pass from me,” He expresses the natural human desire to avoid pain and suffering. Jesus is fully God, but He is also fully human. His human nature, though perfect, still struggled with the need to accept the torture and shame that awaited Him; His flesh recoiled from the cross. In the same context, Jesus says to His disciples, “The spirit is willing, but the flesh is weak” (Mathew 26:41). In praying, “Let this cup pass from me,” Jesus was battling the flesh and its desire for self-preservation and comfort. The struggle was intense: Jesus was “overwhelmed with sorrow to the point of death” (Matthew 26:38), and Luke the physician observed that Jesus was sweating blood—a sign of extreme anguish (Luke 22:44). If anything shows that Jesus was indeed fully man, this prayer is it. Jesus knew of what was to come (see Mark 8:31). The agony He faced was going to be more than physical; it would be spiritual and emotional, as well. Jesus knew that God’s will was to crush Him, to allow Him to be “pierced for our transgressions” and wounded for our healing (Isaiah 53:5–10). Jesus loves mankind, but His humanity dreaded the pain and sorrow He faced, and it drove Him to ask His Father, “Let this cup pass from me.” Jesus’ prayer to “let this cup pass from me” contains two important qualifications. First, He prays, “If it is possible.” If there was any other way to redeem mankind, Jesus asks to take that other way. The events following His prayer show that there was no other way; Jesus Christ is the only possible sacrifice to redeem the world (John 1:29; Acts 4:12; Hebrews 10:14; Revelation 5:9). Second, Jesus prays, “Yet not as I will, but as you will.” Jesus was committed to the will of God, body, mind, and soul. The prayer of the righteous is always dependent on the will of God (see Matthew 6:10). In Gethsemane, Jesus conquered the flesh and kept it in subjection to the spirit. He did this through earnest prayer and intense, willful submission to God’s plan. It is good to know that, when we face trials, Jesus knows what it’s like to want God’s will and yet not to want it; to act out of love yet dread the hurt that often results; to desire righteousness and obedience, even when the flesh is screaming out against it. This conflict is not sinful; it is human. Our Savior was “fully human in every way, in order that he might become a merciful and faithful high priest in service to God” (Hebrews 2:17). He had come “to seek and to save the lost” (Luke 19:10), and He accomplished His mission, even though it meant drinking the cup of suffering to the bitter end. Matthew 20:23 He *said to them, “My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father.” KJV Matthew 20:23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. BGT Matthew 20:23 λέγει αὐτοῖς· τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν [τοῦτο] δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου. NET Matthew 20:23 He told them, "You will drink my cup, but to sit at my right and at my left is not mine to give. Rather, it is for those for whom it has been prepared by my Father." CSB Matthew 20:23 He told them, "You will indeed drink My cup. But to sit at My right and left is not Mine to give; instead, it belongs to those for whom it has been prepared by My Father." ESV Matthew 20:23 He said to them, "You will drink my cup, but to sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father." NIV Matthew 20:23 Jesus said to them, "You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father." NLT Matthew 20:23 Jesus told them, "You will indeed drink from my bitter cup. But I have no right to say who will sit on my right or my left. My Father has prepared those places for the ones he has chosen." NRS Matthew 20:23 He said to them, "You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father." My cup you shall drink: Ac 12:2 Ro 8:17 2Co 1:7 Col 1:24 2Ti 2:11,12 Rev 1:9 for whom it has been prepared by My Father: Mt 25:34 Mk 10:40 1Co 2:9 Heb 11:16 Related Passages: Acts 12:2+ And he had James the brother of John put to death with a sword. Romans 8:17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. 2 Corinthians 1:7+ and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort. Revelation 1:9+ I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. Matthew 25:34+ “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. The "Cup" Jesus "Drinks" JESUS PREDICTS THEY WILL DRINK OF HIS CUP He *said to them, “My cup you shall drink - He is addressing James and John at this point. His cup speaks of suffering, sacrifice and ultimately death. James and John wanted a crown, but Jesus says first they must drink of His cup! They would indeed drink of His cup, for as early as Acts 12:2+ James was martyred. His brother John suffered exile and persecution (Revelation 1:9+) and is the only disciple that apparently died a natural death. Indeed, most of the 11 disciples (Judas committed suicide) are believed to have been martyred for their faith in Jesus, though not all accounts are equally verified—some are based on church tradition rather than historical documentation.
Mateus 20
Wuest - Our Lord meets this crisis by showing the disciples the difference between that which is esteemed great in the Gentile world system, and the standard of greatness in the spiritual kingdom which He was inaugurating. It was pomp and circumstance, privilege and power, position and authority in the Gentile world, which was esteemed great, and the greatness of the individual came from his place in the system. But in the kingdom of God, the greatness of the individual comes from the lowly place he takes as a servant of all. (Borrow Mark in the Greek New Testament for the English reader - page 212) But - Term of contrast. Jesus is contrasting world's view of greatness with God's way of greatness. Whoever wishes to become great among you shall be your servant (diakonos) - Whoever leaves this open to all while wishes leaves it to the desire of each individual. Note carefully that Jesus does not condemn this desire to become great. He condemns the modus operandi! What is condemned in the previous passages is a desire from selfish motives and not a desire to glorify and honor the Father in Heaven. Jesus' formula for greatness in His Kingdom is simply to be a servant, serving others with one's life just as He did. John
Mateus 20
Wuest - Even the resplendent beauty of the Son of Man came from the fact, that He as Very God of Very God, became incarnate in human flesh and a servant to mankind. What a check this gently given teaching must have put upon the personal ambitions of the disciples. (Borrow Mark in the Greek New Testament for the English reader - page 212) The Son of Man (note) did not (ouk - absolutely not) come to be served (diakoneo), but to serve (diakoneo), and to give His life (psuche) a ransom (lutron) for (anti) many (see "MANY" in Isaiah passage above) - This is a striking contrast for the Creator of everything to declare He came to serve His creatures! The Jesus way is (1) serve and (2) sacrifice. His sacrifice as the Lamb of God was to pay the price to set the captives free from sin, Satan, the world system and free from sins penalty. Hiebert - “Not to be ministered unto, but to minister”—the motive of His life stated negatively and positively. Jesus did receive ministries rendered to Him as voluntary expressions of love (Luke 8:2–3), but that was not His purpose in coming. He did not compel others to serve Him but rather spent Himself in serving others. His total ministry was aimed at helping others. “Jesus did not identify the kind of service he performed but affirmed that his life was characterized by a servant attitude and by actually performing many kinds of service and ministry.” (The Gospel of Mark: An Expositional Commentary)
Mateus 20
Wuest - The words, “a ransom for many” need special attention. The word “ransom” is lutron (λυτρον) “the price for redeeming, the ransom paid for slaves.” The word “for” is anti (ἀντι), the predominant meaning in the koine (κοινε) being “instead of.” It is the preposition of substitution. Our Lord paid the ransom money for slaves of sin who could not pay it themselves, namely, His own precious blood. The verb of the same root is used in I Peter 1:18, 19 where the Apostle tells us that we were not redeemed, set free by payment of ransom, with little silver and gold coins used to buy a slave out of slavery, but with precious blood, highly honored, blood as of a lamb without blemish and without spot, the blood of Christ. Our Lord here speaks of the substitutionary aspect of His atonement. This is usually Pauline as to presentation, but the Gospels which give the historic event, also interpret for the reader, the doctrinal significance of the Cross. (Borrow Mark in the Greek New Testament for the English reader - page 212) For (473)(anti) means (1) over against, opposite to, before (2) for, instead of, in place of (something) (2a) instead of 2b) for 2c) for that, because 2d) wherefore, for this cause. Over against, opposite, hence instead of, in comp. denotes contrast, requital, substitution, correspondence. By way of substitution, in place of, instead of (Luke 11:11; 1 Cor. 11:15; James 4:15). Complete Biblical Library The preposition anti, “against, instead of,” determines and influences the interpretation of a series of important Scriptures. The meaning in the New Testament conforms to the classical and Septuagintal usage. Therefore it is necessary to be aware that the term functions in a variety of ways, and that these are often determined by the context in each particular case. The word has the following basic meanings, which sometimes may overlap each other. New Testament Usage 1. At times anti indicates the reason for something. An example of this is Luke 1:20: “Thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because (anti) thou believest not my words . . . ” In a similar fashion, Jesus explained that the fate of Jerusalem (i.e., utter destruction) would occur “because (anti) thou knewest not the time of thy visitation” (Luke 19:44). In Ephesians 5:31 Paul cited an Old Testament text: anti toutou kataleipsei anthrōpos ton patera . . . (“For this reason will a man leave his father . . . ”). The text in Genesis actually reads heneken, “on account of” rather anti (Genesis 2:24, Septuagint). This demonstrates clearly the sense of “because, on account of” (cf. Acts 12:23; 2 Thessalonians 2:10). 2. Sometimes anti stands for comparison of two things which are similar to one another. The most distinct example of this usage is found in 1 Corinthians 11:15 where Paul said that a woman’s long hair is “given her for (anti) a covering” (veil). This does not mean that the hair is given to the woman instead of a veil, but as a veil. 3. According to the basic definition of “against,” anti can be used to contrast two things. This is especially evident in compound words, such as antidikos (473), “opponent”; antikathistēmi (475), “oppose,” (literally “stand against”); antilegō (480), “speak against.” 4. Sometimes anti is used in connection with retribution. This is so in the familiar lex talionis, i.e., “law of retaliation,” found in Exodus 21:24 and quoted by Jesus: “Ye have heard that it hath been said, An eye for (anti) an eye, and a tooth for (anti) a tooth” (Matthew 5:38). This is the principle of God’s just judgment. But Jesus said that men are not to take the law into their own hands. They should leave retaliation to God: “Avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord” (Romans 12:19). The principle for the Christian life is: “Recompense to no man evil for (anti) evil” (Romans 12:17; compare 1 Thessalonians 5:15). 5. In some places anti stands for the price which is paid when something is exchanged. An example is found in Hebrews 12:16 where it is reported that Esau, “for (anti) one morsel of meat” sold his birthright. 6. Finally anti can mean “instead of, in place of.” Abraham offered the ram instead of (anti) Isaac (Genesis 22:13). Judah offered to remain in Egypt “in place of” (anti) Benjamin (Genesis 44:33). And David wished that he were dead “instead of” his son Absalom (2 Samuel 18:33 [LXX 2 Kings 18:33]). In the New Testament Archelaus ruled as king in Judea in place of his father Herod, who was dead (Matthew 2:22). Jesus paid the price for us by doing it instead of us, by standing in our place as our substitute. The full thought of substitution is present here. His life was given instead of our lives. What makes the fifth and sixth points of such tremendous theological significance is that anti is used in these meanings in the language of redemption. Christians are bought with a price, the blood of Christ. When Jesus talked about His earthly assignment, He said that He came “to give his life a ransom for (anti) many” (Matthew 20:28; Mark 10:45). But here anti does not only mean “in exchange for,” but “instead of many.” Jesus paid the price for us by doing it instead of us, by standing in our place as our substitute. The full thought of substitution is present here. His life was given instead of our lives. In 1 Timothy 2:6, in the phrase antilutron huper pantōn, there is the double sense that Jesus’ death was “instead of us” and “on our behalf.” The preposition joined with lutron alone does not give the sense of exchange, but when accompanied by huper it is sound to conclude that both exchange and substitution are in the writer’s mind. ANTI - 20V - Matt. 2:22; Matt. 5:38; Matt. 17:27; Matt. 20:28; Mk. 10:45; Lk. 1:20; Lk. 11:11; Lk. 12:3; Lk. 19:44; Jn. 1:16; Acts 12:23; Rom. 12:17; 1 Co. 11:15; Eph. 5:31; 1 Thess. 5:15; 2 Thess. 2:10; Heb. 12:2; Heb. 12:16; Jas. 4:15; 1 Pet. 3:9 ANTI IN THE SEPTUAGINT - Gen. 2:21; 4:25; 9:6; 22:13,18; 26:5; 29:27; 30:2,15-16,18; 31:41; 36:33ff; 44:4,33; 47:16-17,19; Exod. 21:23ff,36; 22:1,3,15; 29:30; Lev. 6:22; 14:42; 17:11; 24:18,20; 26:24,43; Num. 3:12,41,45; 8:16,18; 18:21,31; 25:13; 32:14; Deut. 2:12,21-23; 8:20; 10:6; 19:21; 22:29; 28:47,62; Jos. 2:14; 5:7; 24:20,33; Jdg. 2:20; 15:2; 1 Sam. 2:20; 25:21; 26:21; 2 Sam. 3:30; 10:1; 12:6,10; 14:7; 16:8,12; 17:25; 18:33; 19:13,21; 1 Ki. 1:30,35; 2:35; 3:7,11; 5:1,5; 8:18,20; 9:9; 10:29; 11:11,33,43; 12:24; 13:21; 14:27,31; 15:8,24; 16:2,6,10,28; 19:16; 20:24,28,36,39,42; 21:6; 22:40,50; 2 Ki. 3:27; 8:15,24; 10:24,30,35; 12:21; 13:9,24; 14:16,21,29; 15:7,10,22,25,30,38; 16:20; 17:24; 18:12; 19:37; 20:21; 21:11,15,18,24,26; 22:17,19; 23:30,34; 24:6,17; 1 Chr. 1:44ff; 4:41; 5:22; 19:1; 23:1; 29:28; 2 Chr. 1:8,11; 6:10; 9:31; 12:10,16; 14:1; 17:1; 21:1,12; 22:1; 24:27; 26:1,23; 27:9; 28:27; 32:33; 33:20,25; 34:25; 36:1,4,8; Est. 2:4; 4:17; 8:12; Job 16:4; 28:15; 31:40; 36:15,20; Ps. 35:12; 38:20; 45:16; 90:15; 109:4-5,16; Prov. 1:32; 11:8; 17:13; Eccl. 4:15; Isa. 3:16,24; 37:38; 53:9,12; 55:13; 60:17; 61:3; Jer. 5:14,19; 7:13; 11:17; 16:11; 18:20; 19:4; 22:9,11; 23:38; 28:13; 29:26; 31:20; 37:1; 50:7; Ezek. 4:15; 5:7,11; 13:8,10,22; 15:8; 16:36,43; 20:16,24; 21:4,24; 22:19; 23:35; 24:13; 25:3,6,8,12,15; 26:2; 28:2,7; 29:6,9,20; 31:10; 34:8-9; 35:5; 36:2-3,6,13,34; 39:23,29; 44:12; Dan. 4:1,32; 11:30; Hos. 8:1; Joel 2:25; 3:3,5,19; Amos 1:3,9,13; 2:1,6; 5:11; 8:6; Mic. 3:4; 5:15; Hab. 3:7; Zeph. 2:10; Hag. 1:9; Zech. 1:15; 9:12; 12:10; 13:4; Mal. 2:9 Served (waited on) (1247) diakoneo derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see also study of related noun - diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. The root word diakonos refers to one who serves as a waiter upon tables performing menial duties (Matt 8:15; 20:28; 27:55; Mark 1:31; 10:45; 15:41; Luke 4:39; 10:40; 12:37; 17:8; 22:26, 27; John 12:2). More general senses include “to care for, provide for,” or “to do the work of a servant.” Beyer notes that in the eyes of the Greek serving was viewed with disdain, and “ruling and not serving is proper to a man...” (ibid.). Somewhat surprisingly the Septuagint does not use the verb diakoneō at all. Slightly over one-half of the instances of diakoneō occur in the Gospels. At times the term denotes the kind of “waiting on tables” or “serving” described in its classical usage (e.g., Matthew 8:15; Mark 1:31; Luke 10:40; 17:8). In more general terms, it refers to the kind of “care” that women followers of Jesus provided (e.g., Matthew 27:55; Mark 15:41). Of more theological significance is the place of “service” in the life of the disciple, which of course is predicated upon Jesus’ own model as servant. Jesus himself “did not come to be served (ouk diakonethēnai), but to serve (diakonesai)” (Matthew 20:28, NIV; Mark 10:45). He was in their midst as a servant (ho dianonōn) (Luke 22:26). Jesus invited His followers to serve if they wished to lead (Luke 22:27; cf. John 12:26; cf. Matthew 20:26; Mark 9:35). Outside of the Gospels the idea of “to wait tables” is seen, most clearly in Acts 6:2 (in this case, money tables as in Matthew 21:12). DIAKONEO - 32V - administered(1), administration(1), cared(1), contributing...support(1), do...the serving(1), employ...in serving(1), minister(3), ministered(2), ministering(3), servant(1), serve(4), serve as deacons(1), served(2), served as deacons(1), serves(5), services...rendered(1), serving(4), take care(1), wait(1), waited(3). Matt. 4:11; Matt. 8:15; Matt. 20:28; Matt. 25:44; Matt. 27:55; Mk. 1:13; Mk. 1:31; Mk. 10:45; Mk. 15:41; Lk. 4:39; Lk. 8:3; Lk. 10:40; Lk. 12:37; Lk. 17:8; Lk. 22:26; Lk. 22:27; Jn. 12:2; Jn. 12:26; Acts 6:2; Acts 19:22; Rom. 15:25; 2 Co. 3:3; 2 Co. 8:19; 2 Co. 8:20; 1 Tim. 3:10; 1 Tim. 3:13; 2 Tim. 1:18; Phlm. 1:13; Heb. 6:10; 1 Pet. 1:12; 1 Pet. 4:10; 1 Pet. 4:11 Ransom (3083) lutron/lytron from luo = to loose) is a neuter noun which literally refers to the ransom price which is necessary to free a slave, loosing them from their bonds and setting them at liberty. It is the price paid for release of a slave from slavery, a prisoner from captivity (such as a prisoner of war) or forfeited piece of land or other possession. The suffix "-tron" highlights the instrument or means of the releasing, that is, the ransom or the actual payment itself. Remember that the basic idea of ransom is the payment which sets something or someone free from some kind of bondage, slavery, captivity, or obligation. In classic Greek lutron "always means a payment which releases a man from an obligation which otherwise he was bound to fulfill.... In the contemporary Greek of the NT times lutron has two main uses. (a) It is regularly used of `the price which is paid to redeem something which is in pledge or in pawn' (b) It is regularly used of 'the purchase price paid or received for the liberation of a slave'. So a papyrus reads, 'I have given Helene her liberty and I have received (huper lutron autes) as the purchase price for her,' and then follows the actual sum of money received." (William Barclay) In the NT lutron refers to the blood of Christ which paid the price to set the captives free into liberty, freeing them from slavery to the harsh master Sin (See Sin = Principle). This ransom-debt (price) was completely paid by Christ's substitutionary sacrifice at Calvary (Jn 19:30+; See word study Tetelestai-Paid in Full). John