As to John 1:16,16And of his fulness have all we received, and grace for grace. (John 1:16) I think you will find that ἀντί thus used signifies accumulation—one thing on another. For one blow comes another. Hence, it must be translated, "grace upon grace." You may see passages cited in Kuinoel and Bengel on the passages. `Calamit a on calamities.’ ἀντ ἀνιῶν ἀνίαι (Theog. v. 344): ἑτέραν ἀνθ ἑτέρας φροντίδα. (Chrys. de Sac.)
Further, in "denying the Lord that bought them," the simple answer is, there is no reference to redemption at all. The ordinary word for redemption is ἀπολύτρωσις. The price for it is called ἀντιλυτρον, applied to all (1 Tim. 2:66Who gave himself a ransom for all, to be testified in due time. (1 Timothy 2:6)), but ἀπολύτρωσις is not. Redemption from under a given state is expressed by ἐξαγοράζω in Gal. 3:13; 4:513Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: (Galatians 3:13)
5To redeem them that were under the law, that we might receive the adoption of sons. (Galatians 4:5)—deliverance from under the law. The only other two passages are in Ephesians and Colossians—"redeeming the time," rescuing an opportunity (καιρὸν) which offers, so as to profit by it for good—not making a good use of all time, as usually supposed. (Comp. Dan. 2:88The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. (Daniel 2:8).) I do not believe that ἀγοράζω, has ever the sense by itself of `redeem': it is simply to buy. I know it is so translated in two or three passages, as Rev. 5 and 14; but it is simply "bought."
The passage in 2 Peter 2, I am persuaded, refers to the idea of a slave bought in a market—the contrary of redeemed from a state of slavery—and who, though his δεσπότης (not κύριος, the Lord) has his right over him, will not own it. You may remark, that in the passage of Jude treating the same subject, δεσπότης is applied to God also: they deny "the only δεσπότην θεὸν." The question of redemption out of a previous state does not enter into either passage; but the denial of a divinely inherent or acquired title over them. The strongest expression connected with this, and referring to all, is that which I have quoted—ἀντίλυτρον ὑπὲρ πάντων—-" a ransom for all." Nor can the well-instructed saint desire to weaken it. Christ has a title by His dying gift of Himself, not merely by creation, over all flesh. If rejected, He is rejected as the accomplisher of a redemption work, the guilt of the rejection of which lies on all who hear of it. And He has an absolute title by it over all flesh; giving, in virtue of it, eternal life to as many as the Father has given Him But ἀπολύτρωσις—actual redemption—is never referred to at all. But I comment as well as criticize. Αυτρόω, to redeem, as well as λύτρον, a ransom, or λύτρωσις, redemption, bear out the general statement above.
[1860.]