When
Jesus says He came to give His life a ransom for many, what does He mean here?[1] The 1550 Stephanus Greek Text says, και δουναι την ψυχην αυτου λυτρον αντι πολλων. Αντι, when used of persons, denotes something
that is done ‘for the sake of’ or ‘on behalf of.’[2] Hendriksen states that it
means ‘in the place of,’ and adds, without explanation, “Not in the place of
all but many.”[3] Λυτρον denotes “to loose,”
as in the payment that is made for “redeeming captives, loosing them from their
bonds and setting them at liberty.”[4] Zodhiates explains that in
this context, “it applies spiritually to the ransom paid by Christ for the
delivering of men from the bondage of sin and death.” This could be afforded a particularistic
interpretation which many attribute to it, following Owen, but this is not the
only viable interpretation that can be given for this passage. From the spiritual perspective, who are in
“captives” and who are in “bonds”? All
men. All are the slaves of sin and are
in bondage to iniquity. A
particularistic interpretation is not necessary, and is not followed by Calvin.
The word many (πολλῶν) is not
put definitely for a fixed number, but for a large number; for he contrasts
himself with all others. And in this sense it is used in Romans 5:15, where
Paul does not speak of any part of men, but embraces the whole human race.[5]
Jesus
is talking here about a large number that no man can number. Some may argue that it is a number therefore
it is definite, and others that because it is a large number (many), it is as
good as meaning ‘all,’ as Calvin so rightly teaches.[6] For Calvin, there is no limit to the
atonement except that it carries no benefits to those who do not believe.
Lane reverts to a
high-view interpretation of this verse, and introduces the thought of
substitution.[7] When Jesus gave His life, Mark qualifies this
by saying that is was “a ransom for the many.”
Neither the Westcott and Hort Greek text (1881) nor the Stephanus Greek
text (1550) has the definite article so for Lane to add this is gratuitous and
is to take unwarranted liberties with the text of Scripture. The Greek text says simply “a ransom for
many,” not “the many.” What happens to Christ is “what would have
happened to them,” he argues.
Continuing, Lane avers, “The many had forfeited their lives, and what
Jesus gives in their place is his life.”[8] Lane posits a definiteness in the relation
between “the many” and the Christ. But
when Lane is questioned about who those are who have forfeited their lives, he
could answer in one of two ways; he could say that “the many” equates with “the
elect” (as Hendriksen, Owen, Gill, etc would argue); or he could same with
Calvin that “the many” refers to all those who have forfeited their lives
because of their sin, namely the whole of mankind. He contends that “Jesus pays the price that sets
men free” but he appears to understand ‘men’ as referring to definite
individuals, rather than as a generic term that includes all humanity. He posits an indissoluble link between Christ
and the community of people He came to ransom, and concludes that “this
corresponds perfectly with the main thought of Isa.53.” Clearly Lane has not studied Calvin’s
commentary and sermons on this pivotal OT passage and this explains why he
departs from Calvin in his exposition.
DML-J would have parted company with Lane at this point, preferring, as
he did, to expound Mk 10:45 in more Calvinist terms.
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