A Ransom for Many - それは何を意味するのでしょうか？

今から約2000年前、ナザレのイエス、イエス・キリストは十字架にかけられました。死にました。苦しみながら。そして、翌々日の朝には死からよみがえりました。彼の肉体は消滅した。というより、その後の出来事を考えると、それは霊的なものに変化したようだ。それ自体、考えると面白いことですが、この記事の焦点ではありません）。

その代わり、ここでは、イエスがなぜ死んだのかについて、聖書で語られているいくつかの事柄に注目したいと思います。それについては、ほぼ2000年前の混乱があります。それを掘り下げてみましょう...。

で マルコによる福音書10:42-45 にも）。 マタイによる福音書20:25-28）には、イエスの宣教の後半に起こった、よく知られた教訓が記されています。ヤコブとヨハネは、まだ何が起こっているのかよく理解していなかったので、イエスが「王」になったときに、イエスの左と右に座ることを約束してほしいと陳情していました。もちろん、他の弟子たちは不愉快な思いをしました。イエスはこの状況を知っていたので、彼らを集めて、イエスの使命の本質と、彼らの使命のあり方を説明しようとしたのです。

これがその文章です。

"しかし、イエスは彼らを呼び寄せて言われた。「あなたがたは、異邦人を支配することになっている者たちが、彼らの上に主権を行使し、その偉大な者たちが彼らの上に権威を行使していることを知っている。しかし、あなた方の間ではそうではありません。あなた方の中で偉くなる者は誰でも、あなた方の大臣となります。あなたがたの中で偉くなる者は、あなたがたの大臣となり、あなたがたの中で最も偉くなる者は、すべての者のしもべとなる。人の子といえども、仕えられるためではなく、仕えるために来たのであり、また、自分の命を多くの人のための身代金として捧げるために来たのである。"

身代金です。ここで使われているギリシャ語は、λύτρον（ルトロン）といい、λύω（ルオ）の「緩める」「解く」「自由にする」という意味から、贖罪や身代金を意味しています。

神学者の中には、この文章を、十字架の物語の中で、イエスが苦悩と神の本質からの分離感を示す3つのことを言っている文章と組み合わせた人もいます。「わが神、わが神、なぜ私をお見捨てになったのですか」、「それにしても、私の意志ではなく、御心のままにしてください」、「父よ、彼らをお許しください。

これは確かに、イエスがある種のスケープゴートの役割を果たし、父を失望させた人類の代わりに自分の死を捧げた、一種の犠牲と解釈することができます。そのように解釈した神学者もいます。西暦1000年頃のカンタベリーのアンセルムは、そのような主張をする一派のリーダーの一人でした。しかし、私たちはそれが正しい道だとは思っていません。それどころか、間違った道であったために、かなりの損害を被ったと考えています。

新キリスト教の神学では、神が怒ったというのは意味がありません。神は愛そのものです。私たちが神の愛に応えないと、神はがっかりされますか？しかし、怒ることはありません。特に旧約聖書ではそのように見えることもありますが、神の本質は愛なのです。

さらに言えば、イエスの肉体が死んだからといって、父なる神の気分が良くなるわけではないことは、もっとはっきりしているはずです。二人は一人の人間であり、一心同体であることを忘れてはいけません。

むしろ、神の受肉、宣教、死、復活という一連のサイクルは、新しい真理が人類に到達するために行われたものなのです。

で 天界の秘義1419,

"主は、愛そのもの、あるいは天上のすべての愛の本質と命であり、人類に主のすべてのものを与えることを望んでおられます。" "このことは、人の子が自分の命を多くの人のための身代金として与えるために来たという主の言葉によって示されています。"

で アポカリプスの説明 328:15という説明がありました。

"身代金を取る』という言葉は、人々を偽りから解放し、真理によって改革することを意味します。これは『真理の神エホバよ，わたしを身代金に換えてください』という言葉に示されています」。詩編31:5)

イエス様が死なれた理由の一つは、地獄の力に打ち勝つためでした。イエスは生涯を通して悪霊と戦いました。最も明確に描写されているのは、洗礼を受けた直後、荒野で40日間を過ごされた時です。イエス様の十字架の苦しみは、悪に対する最後の戦いであり、イエス様の復活は、悪に対する最後の勝利でした。

すべての人にとって、悪を克服するためには、誘惑や悪との戦いがあります。私たちが個人的に悪と闘うように、キリストは宇宙規模で悪と闘われました。キリストの死はその闘いの結論でしたが、それは敗北ではなく、勝利でした。聖書によると、神が肉と血を受けたのは、「死によって、死の力を持つ者、すなわち悪魔を滅ぼすためであった」とあります。(ヘブライ人への手紙2:14,15)

聖書がイエスの死の理由として挙げているもう一つの理由は、イエスがご自分の人間としての性質と神としての性質を一つにして、「ご自分の中で、二人で一人の新しい人を造る」ことができるようにするためでした(エフェソの信徒への手紙2:14-16を参照してください。 ヨハネによる福音書17:11, 21; 10:30)。

他にも様々な理由が挙げられます。

父のもとに行く」ことができた(ヨハネによる福音書13:3; 14:2, 28; 16:10)。彼は「栄光」を得ることができました(ヨハネによる福音書17:1,5)や「主の栄光に入る」(ルカによる福音書24:26)。彼は「完成された」ことができた(ルカによる福音書13:32)、または「聖なるもの」(ヨハネによる福音書17:19)。

スウェーデンボルグのでは真のｷﾘｽﾄ教86と書かれています。

"エホバ神は、人々を救済する目的で、神の真理としてこの世に現れた。贖いとは、地獄を支配し、天界を再編し、そして教会を設立することだった。"

磔にされた時、悪の勢力は勝ったと思った。当時の宗教的、市民的な権力者たちが主導して彼を非難した。彼はあざけられた。群衆は彼に反発した。

イエス様の肉体の死は、このように「身代り」でした。あの拷問と死を受けることによって、イエス様は自分の霊的な力が自然の死を超えていることを示すことができたのです。イエスは、私たちを地獄の支配から解き放ち、新しい教会、私たちが従うことのできる新しい道を確立されたのです。

314. A Lamb standing, signifies the Lord in respect to the Divine Human. This is evident from the signification of "lamb," as being, in reference to the Lord, Himself in respect to the Divine Human. The Lord in respect to the Divine Human is called a "lamb" because a "lamb" signifies the good of innocence, and the good of innocence is the good itself of heaven proceeding from the Lord; and so far as angels receive this good, so far they are angels. This good reigns with angels that are in the third or inmost heaven; for this reason those in that heaven appear as infants before the eyes of other angels. (What the good of innocence is, and that the angels of heaven are in that good, see in the work on Heaven and Hell, in the chapter treating of The State of Innocence of the Angels of Heaven, n. 276-283, also n. 285, 288, 341, 382.) It is believed in the world that the Lord is called "a Lamb" for the reason that the continual burnt-offering, or what was offered every day, evening and morning, was from lambs, and especially on the Passover days, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. Such a reason for His being so called may do for those in the world who do not think beyond the sense of the letter of the Word; but nothing of this kind is perceived in heaven when the term "lamb" is predicated of the Lord; but when "lamb" is mentioned, or is read in the Word, the angels, because they are all in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is so called, they perceive His Divine Human, and at the same time the good of innocence that is from Him. I know that this will with difficulty be believed, but yet it is true.

[2] That "lamb" in the Word signifies the good of innocence, and in reference to the Lord Himself, "lamb" signifies His Divine Human, can be seen from the following passages. In Isaiah:

Behold, the Lord Jehovih cometh in strength. He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and shall carry them in His bosom, and shall gently lead the sucklings (Isaiah 40:10-11).

This treats of the Lord's coming; the "flock that He shall feed as a shepherd," signify those who are in the good of charity; and the "lambs that He shall gather into His arm," signify those who are in love to Him. It is this love that, viewed in itself, is innocence; therefore all who are in it are in the heaven of innocence, which is the third heaven; and as this love is signified by lambs, it is also said, "He shall gently lead the sucklings." "Sucklings" and "infants" in the Word mean those who are in innocence (See in the work on Heaven and Hell 277, 280, 329-345).

[3] In the same:

The wolf shall sojourn with the lamb, and the leopard shall lie down with the kid, the calf and the young lion and the fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the basilisk's den (Isaiah 11:6-8).

These things are said of the Lord's coming and of His kingdom, also of those therein who are in the good of innocence, that they shall have nothing to fear from the hells and the evils therefrom, because they are protected by the Lord. The Lord's kingdom is here described by innocences of various kinds, and by their opposites from which they shall be protected; a "lamb" means innocence of the inmost degree, its opposite is the "wolf;" a "kid" means innocence of the second degree, the opposite of which is the "leopard;" a "calf" means innocence of the last degree, the opposite of which is the "young lion." (That "lamb," "ram," or "sheep," and "calf," signify three degrees of innocence, see Arcana Coelestia 10132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and its good is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and its good is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or the last heaven, and its good is called spiritual-natural good. (That all who are in the heavens are in some good of innocence, see Arcana Coelestia 4797.) Because the goods of innocence are described by the animals above named, it is said further "and a little boy shall lead them," also, "the suckling shall play on the hole of the adder, and the weaned child shall put forth his hand on the basilisk's den." These degrees of innocence are signified also by "boy," "suckling," and "weaned child." (That "boy" has this signification, see Arcana Coelestia 430, 5236; that "suckling," or infant of the first age, and "weaned child," or infant of the second age, have these significations see n. 3183 4563, 5608, 6740, 6745)

[4] Because a "lamb" signifies innocence, or those who are innocent, and a "wolf" those who are against innocence, it is said in like manner in another place in the same prophet:

The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness (Isaiah 65:25);

"the mountain of holiness" is heaven, especially the inmost heaven. Therefore the Lord said to the seventy whom He sent forth:

I send you forth as lambs in the midst of wolves (Luke 10:3).

[5] Because "lambs" signify those who are in the love to the Lord, which love is one with innocence, and because "sheep" signify those who are in love towards the neighbor, which love is charity, the Lord said to Peter:

Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto Him, Feed My lambs; and afterwards, Feed My sheep (John 21:15-17).

These things were said to Peter, because by "Peter" truth from good, or faith from charity was meant, and truth from good teaches; "to feed" meaning to teach.

[6] In Ezekiel:

Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats (Ezekiel 27:21).

This is said of Tyre, by which those who are in the knowledges of truth and good are meant. "Arabia" and "the princes of Kedar," who are "the merchants of her hand," signify those who are in truths and goods from knowledges; "merchants" signify those who communicate and teach these; "lambs, rams, and goats," signify three degrees of the good of innocence, the same as "lambs, rams, and calves." (That these signify the three degrees of the good of innocence, see Arcana Coelestia 10042, 10132)

[7] In like manner in Moses:

He made him to ride on the high places of the earth, and fed him with the increase of the fields; he made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape (Deuteronomy 32:13-14).

These things are said of the establishment of the Ancient Church, which was the first church after the flood, and all these things describe its various kinds of good; but as scarcely anyone will understand them without explanation, I will briefly explain them. "To ride on the high places of the earth" signifies that the intelligence of those who were of that church was interior; "He fed him with the increase of the fields" signifies that they were instructed in all truth and good; "He made him to suck honey out of the cliff" signifies that they had natural good by means of truths; "oil out of the flint of the rock" signifies that they had spiritual good also by means of truths; "honey" and "oil" signifying those goods, and "cliff," "rock," and "hard rock," signifying truths; "butter of the herd, and milk of the flock," signify the internal and the external good of truth; "the fat of lambs, of the rams of Bashan, and of goats," signifies the goods of innocence of the three degrees (as above); "the fat of the kidneys of wheat" and "the blood of the grape" signify genuine good and genuine truth therefrom.

[8] In Isaiah:

The sword of Jehovah shall be filled with blood; it shall be made fat with fatness, with the blood of lambs and of he-goats, and with the fat of the kidneys of rams (Isaiah 34:6).

Here, too, "lambs, rams, and goats," signify the three degrees of the good of innocence (of which above); but here their destruction by the falsities of evil is treated of; for "sword" signifies falsity destroying truth and good; the "blood" with which it shall be filled signifies destruction.

[9] Since a "lamb" signifies innocence, which, viewed in itself, is love to the Lord, a "lamb," in the highest sense, signifies the Lord in respect to the Divine Human, for in respect to this, the Lord was innocence itself; as may be seen in the following passages. In Isaiah:

He endured persecution and He was afflicted, yet He opened not His mouth; He is led as a lamb to the slaughter (Isaiah 53:7).

Send ye the lamb of the ruler of the land from the cliff toward the wilderness unto the Mount of the daughter of Zion (Isaiah 16:1).

In John:

John seeth Jesus coming unto him, and saith, Behold the Lamb of God, that taketh away the sin of the world. And afterwards, seeing Jesus walking, he said, Behold the Lamb of God (John 1:29, 36).

And in Revelation:

The Lamb in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Revelation 7:17).

They overcame by the blood of the Lamb, and by the Word of the testimony (Revelation 12:11;

besides also elsewhere in Revelation (as Revelation 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22-23; 22:1, 3).

[10] Since "burnt-offerings and sacrifices" signified all representative worship from the good of love and from the truths thence, "burnt-offerings" worship from the good of love, and "sacrifices" in a special sense worship from the truths thence, so:

Every day, evening and morning, there was a burnt-offering of lambs (Exodus 29:38-43; Numbers 28:1-9);

Every sabbath, of two lambs, besides the continual burnt-offering of them (Numbers 28:9-10);

In the beginnings of the months, of seven lambs (Numbers 28:11-15);

Likewise on the day of the firstfruits (Numbers 28:26 to end);

Likewise in the seventh month, when there was a holy convocation (Numbers 29:1-7);

Likewise, namely of seven lambs on each day of the passover, besides two young bullocks, one ram, and one goat (Numbers 28:16-24).

The burnt-offering was of "seven lambs" because "seven" signifies all and fullness, and it is predicated of what is holy, and because "burnt-offerings" in general signified worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the good itself of innocence; and "lamb" in the highest sense signified the Lord in respect to the Divine Human. (That "burnt-offerings" signified all worship from the good of love to the Lord from the Lord, see Arcana Coelestia 923, 6905, 8680, 8936, 10042) On account of this representation there was also instituted:

The supper of the passover of lambs or kids (Exodus 12:1-29);

for "the feast of the passover" represented the glorification of the Lord's Human (See Arcana Coelestia 10655). Because "infants" signified innocence, it was also commanded that:

After birth, on the day of purification, they should sacrifice a lamb, a young pigeon, or a turtle dove; or, instead of a lamb, two young pigeons or two turtle doves (Leviticus 12:6, 8);

"young pigeons" and "turtle doves" signifying the like as "lambs," namely, innocence.

336. And the number of them was myriads of myriads and Thousands of thousands, signifies the innumerable who are in truths, and the innumerable who are in goods. This is evident from the signification of "number" as being quantity and quality, quantity in the natural sense, and quality in the spiritual sense, the number employed determining the quantity and quality. But still all numbers in the Word signify something pertaining to the thing, as "two," "three," "four," "five," "seven," "ten," and "twelve," as has been shown where these are treated of; it is similar with "myriad" and "thousand," which are here mentioned. The number "seven," for example, signifies not seven, but all, what is full and whole (see above, n. 257). But what "myriads" and "thousands" signify shall now be said. "Myriads" signify things innumerable, "thousands" the like; but "myriads" are predicated of truths, and "thousands" of goods; this is why "myriads of myriads, and thousands of thousands," signify the innumerable who are in truths, and the innumerable who are in goods.

[2] Those in the lower heavens of whom these things are said, in like manner as those in the higher heavens who were treated of above, are from two kingdoms, namely the spiritual kingdom and the celestial kingdom; those who are of the spiritual kingdom are meant by those who are in truths, while those who are of the celestial kingdom are meant by those who are in goods; the innumerableness of the latter is signified by "thousands of thousands," and the innumerableness of the former by "myriads of myriads;" but in an abstract sense, which is the true spiritual sense, innumerable truths and innumerable goods are signified. "Myriads" and "thousands" signify things innumerable, because "ten," and consequently also "a hundred," "a thousand," and "ten thousand" signify many; for numbers that are multiples of a similar number have a like signification as the simple numbers of which they are multiples (See n. 5291, 5335, 5708, 7973). But when innumerable things that are infinitely many are to be expressed, they are called "myriads of myriads," and "thousands of thousands."

[3] Moreover when two numbers related by multiplication, one larger and the other smaller, and having a like signification, are mentioned together, as "ten and a hundred," or "a hundred and a thousand," then the smaller is predicated of goods, and the larger of truths; and for the reason that each good consists of many truths; for good is formed out of truths, and thence good is produced by truths; on which account the larger number is predicated of truths, and the smaller of goods; in like manner here "myriads of myriads and thousands of thousands." That it is so may be illustrated by this, that a single delight of affection may be presented by many ideas of thought, and be expressed by various things in speech; the delight of affection is what is called good, and the ideas of thought and the various things in the speech that proceed from that delight or good are what are called truths. It is similar with one thing of the will in respect to many things of its understanding, and also with one thing of love in respect to many things that express it. From this it is that "many" and "multitude" in the Word are predicated of truths, and "great" and "greatness" of good, for what is great contains in itself many things. But these things are said for those who can be enlightened by examples, that they may know why it is that "thousands," the same as "myriads," signify things innumerable, but that "myriads" are predicated of truths, and "thousands" of goods.

[4] That these numbers have such significations can be seen from the following passages.

In Moses:

In the firstborn of his bullock he hath honor, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and these are the myriads of Ephraim, and these are the thousands of Manasseh (Deuteronomy 33:17).

These things are said of Joseph, who in a representative sense signifies the Lord in respect to the spiritual Divine and in respect to His spiritual kingdom (See Arcana Coelestia 3969, 3971, 4669, 6417); his two sons "Ephraim" and "Manasseh" signify the two constituents of that kingdom, namely, intellectual truth and voluntary good, "Ephraim" intellectual truth, and "Manasseh" voluntary good; it is therefore said "the myriads of Ephraim and the thousands of Manasseh." (That "Ephraim" and "Manasseh" have this signification, see Arcana Coelestia 3969, 5351, 5353, 5354, 6222, 6234, 6238, 6267, 6296.) What is here signified by the "firstborn of the bullock," and by the "horns of the unicorn," see above n. 316.

[5] In David:

The chariots of God are two myriads, thousands of angels of peace; the Lord is in them, Sinai in the sanctuary (Psalms 68:17).

"The chariots of God" signify the truths of doctrine, and "the angels of peace" the goods of doctrine; therefore "myriads" are predicated of the former, and "thousands" of the latter. (That "chariots" signify the truths of doctrine, see Arcana Coelestia 2762, 5321, 8215; and that "peace" signifies the inmost of good, see in the work on Heaven and Hell 284-290.) And because the Lord is called "Lord" from good, and "Sinai" signifies heaven where and from which is Divine truth, therefore it is said, "the Lord is in them, Sinai in the sanctuary," "sanctuary" meaning heaven and the church where Divine truth is. (That the Lord is called "Lord" from Divine good, and "God" from Divine truth, see Arcana Coelestia 4973, 9167, 9194; and that "Sinai" signifies heaven where the Lord is, from whom is Divine truth, that is, from whom is the law, in a strict sense and in a broad sense, n. 8399, 8753, 8793, 8805, 9420)

[6] In the same:

Thou shalt not fear for the dread of the night; for the arrow that flieth by day; for the pestilence that creepeth in thick darkness; for the death that wasteth at noonday. A thousand shall fall at thy side, and a myriad at thy right hand (Psalms 91:5-7).

This is said of falsities and evils that are not known to be falsities and evils, and of falsities and evils that are known to be such, and yet creep into the thought and into the will, and destroy men. Falsities that are known to be falsities are meant by "the arrow that flieth by day," and evils that are known to be evils and yet gain entrance are meant by "the death that wasteth at noonday;" and falsities that are not known to be falsities are meant by "the dread of the night;" and evils that are not known to be evils by "the pestilence that creepeth in thick darkness;" the destruction of these evils is signified by "the thousand that shall fall at his side;" and the destruction of the falsities by "the myriad that shall fall at his right hand;" "the side at which they shall fall," also signifying good, and "the right hand," the truth of good. "Thousand" is predicated of evils, and "myriad" of falsities, because falsities are the contraries of truths, and evils of goods; and in the Word opposites are expressed by like words and similar numbers.

[7] In the same:

Our garners are full, yielding from food to food; our flocks are thousands, myriads in our streets (Psalms 144:13).

"Garners" and "food" signify the goods and truths of the church; for spiritual foods are the knowledges of truth and good, by which there is intelligence; like things, but interior, are signified by "flocks;" therefore the goods of the church are meant by "thousands," and its truths by myriads;" and because truths are meant by "myriads," it is said, "myriads in our streets," for the "streets" of a city signify the truths of doctrine. (That "food" signifies both good and truth, see Arcana Coelestia 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8418, 8562, 9003; consequently also "garners," which are storehouses for food, have a like signification. That "flocks" signify interior goods and truths, which are called spiritual, see n. 1565, 2566, 3767, 3768, 3772, 3783, 3795, 5913, 6044, 6048, 8937, 10609.)

[8] In Micah:

Will Jehovah be pleased with thousands of rams, with myriads of rivers of oil? (Micah 6:7).

Because "rams" signify spiritual goods, and "rivers of oil" truths proceeding from good, "myriads" are predicated of the latter, and "thousands" of the former. (That "rams" signify spiritual goods, see Arcana Coelestia 2830, 4170.) And as "oil" signifies the good of love, "rivers" of it signify what proceeds from it, namely, truths.

[9] In Daniel:

I beheld till thrones were cast down, and the Ancient of Days did sit. A stream of fire issued and went forth from before Him; a thousand of thousands ministered unto Him, and a myriad of myriads stood before Him (Daniel 7:9-10).

This treats of the Lord's coming, and the "thrones that were cast down" signify the falsities of the church which were destroyed; "the Ancient of Days" means the Lord from eternity; "the stream of fire issuing and going forth from before Him" signifies the Divine good of love and Divine truth therefrom; "a stream of fire issuing," the Divine good of love and the same "going forth," Divine truth proceeding; because both of these are signified it is said, "a thousand of thousands ministered unto Him, and a myriad of myriads stood before Him," "thousand" referring to Divine good, and "myriad" to Divine truth; "ministering" also is predicated of good (See above, n. 155), and "standing," as well as "going forth," is predicated of truth.

[10] In Moses:

When the ark rested, Moses said, Return, O Jehovah, to the myriads of the thousands of Israel (Numbers 10:36).

As the "ark" signified the celestial Divine proceeding from the Lord, because of the law or testimony that was in it, and as "Israel" signified the church in respect to the reception of Divine good and Divine truth, therefore it is said, "the myriads of the thousands of Israel," which signify truths from good, which are in "Israel," that is, in the church. But what "a chiliad" or "a thousand" [chilias seu mille] signifies when "ten thousand," that is, a "myriad," is not joined with it, will be seen hereafter in its own article; likewise what is signified by "number."