UNKNOWN, 1860

UNKNOWN, 1860

^[p. 323] DEAR — , — As to 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. ‘Calamities on calamities.’ ajntj ajniw’n ἀνίαι (Theog. verse 344): eJtevran ἀνθ̓ 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 ajntilutron, applied to all (1 Timothy 2: 6), but ἀπολύτρωσις is not. Redemption from under a given state is expressed by ἐξαγοράζω in Galatians 3: 13; 4: 5 — deliverance from under the law. The only other two passages are in Ephesians and Colossians — “redeeming the time,” rescuing an opportunity (kairo;n) which offers, so as to profit by it for good — not making a good use of all time, as usually supposed. (Comp. 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 Revelation 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 δεσπότης 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 apovluvtrwsi” — actual redemption — is never referred to at all. But I comment as well as criticise. Autrovw, to redeem, as well as λύτρον, a ransom, or λύτρωσις, redemption, bear out the general statement above.
[1860.] — - The Mediator,⁺ Christ Jesus, has appeared. The work is done — the blood shed. But the new covenant is not yet made with the two houses of Israel and Judah. Hence, in Hebrews, it is remarkable how the apostle, writing for those who now anticipatively enjoy its spiritual privileges, constantly waives the discussion of Its direct application. In fact, that is reserved for converted Israel by-and-by. There is really no difficulty. Those of the Jews, and we of the Gentiles, who now believe in Jesus, come into a distinct position as one body, but possessing all the moral blessings of the new covenant. The fulfilment of it pertains to the Jewish people in the last days, when Messiah reigns over them. Jesus died “for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.” His death will avail for both purposes: the time and order of applying it is another question. In fact, we know that Israel refused the message, and hence the blessing remains in abeyance till the fulness of the Gentiles is come in. Then, and when the Redeemer shall come to Zion and out of Zion (for both are true), “all Israel shall be saved.” Of course, all the efficacious value for Israel then, as for us now, is in the blood of the Lamb. If Israel will have sacrifices, as well as an earthly temple and priesthood, they will be only commemorative signs of the one great offering of Christ. The epistle to the Hebrews excludes these for the Christian. The question of the Jew by-and-by is answered by their own prophecies.

⁺‘What are the views entertained about the new covenant with Israel and Judah? (Heb 8: 10) Is it not made? If not yet, when and how is it to be ratified? The blood of bulls and goats is clearly unavailing to purge the conscience. (Heb 10)’