Dear Mr. Editor, As to John 1:1616And of his fulness have all we received, and grace for grace. (John 1:16), I think you will find that αντι thus used, signifies accumulation—one thing on another. For one blow another comes. Hence, it must be translated, grace upon grace. You may see passages cited in Kuinoel and Bengel on the passages. Calamities on calamities. Αντ' ανιών ανιαι (Theog. v. 344.) έτεραν ανθ’ ετέρας φροντιδα.. 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 απολντρωσις. The price for it is called αντίλυτρον, applied to (περι) all, But απολυτρώσις is not. Redemption from under a given state is expressed by εξαγοραζω 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 two other passages are in Ephesians and Colossians—redeeming the time, rescuing an opportunity [καιρόν) 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 αγοραζω 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 Peter, 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 κυριος, the Lord—has this 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 δεσπότη θεον. 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—αντιλυτρον περί 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 in 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 απολυτρωσις—actual redemption—is never referred to all. But I comment as well as criticize. Λυτρον, to redeem as well as λυτρον, a ransom, or λύτρωσα, redemption, bear out the general statement above.