_ Three things must be inquired into, with what brevity we can, for the explication of these words: (1.) What is “redemption ;” (2.) Why is this redemption called “ eternal ;” (3.) How Christ “ obtained” tt.
(1.) All redemption respects a state of bondage and captivity, with all the events that do attend it. The object of it, or those to be re-
282 AN EXPOSITION OF THE [CHAP. Ix.’
deemed, are only persons in that estate. There is mention, verse 15, of “the redemption of transgressions,” but it is by a metonymy of the cause for the effect. It is transgression which cast men into that state from whence they are to be redeemed. But both im the Scripture and in the common notion of the word, “redemption” is the deliverance of persons from a state of bondage. And this may be done two ways: [1.] By power; [2.] By payment of a price. That which is in the former way is only improperly and metaphori- cally so called. For it is in its own nature a bare deliverance, and is termed “ redemption” only with respect to the state of captivity from whence it is a deliverance. It is a vindication into liberty by any means. So the deliverance of the Israelites from Egypt, though wrought merely by acts of power, is called their redemption. And Moses, from his ministry in that work, is called Aurpwrgs, a “re- deemer,” Acts vii. 35. But this redemption is only metaphorically so called, with respect unto the state of bondage wherein the people were. That which is properly so is by a price paid, as a valu- able consideration. Avrpoy is a “ransom,” a price of redemption. Thence are Alrpwors, darordrpwors, Aurpwrys, “ redemption” and a “ re- deemer.” So the redemption that is by Christ is everywhere said to be a “ price,’ a “ransom.” See Matt. xx. 28; Mark x. 45; 1 Cor. vi. 20; 1 Tim. 11.6; 1 Pet.i 18,19. It is the deliverance of persons out of a state of captivity and bondage, by the payment of a valu- able price or ransom. And the Socinians offer violence not only to the Scripture, but to common sense itself, when they contend that the redemption which is constantly affirmed to be by a price is me- taphorical, and that only proper which is by power.
The price or ransom in this redemption is two ways expressed: [1.] By that which gave it its worth and value, that it might be a sufficient ransom for all; [2.] By its especial nature. The first is the person of Christ himself: “ He gave himself for us,” Gal. ii. 20; “ He gave himself a ransom for all,” 1 Tim. ii. 6; “ He offered him- self to God,” Heb. ix. 14; Eph. v. 2. This was that which made the ransom of an infinite value, meet to redeem the whole church. “God purchased the church with his own blood,” Acts xx. 28. The espe- cial nature of it is, that it was by blood, “by his own blood.” See Eph. i. 7; 1 Pet. i. 18, 19. And this blood of Christ was a ransom, or price of redemption, partly from the invaluableness of that obedi- ence which he yielded unto God in the shedding of it; and partly because this ransom was also to be an atonement, as it was offered unto God in sacrifice. For it is by blood, and no otherwise, that atonement is made, Lev. xvii. 11. Wherefore he is “set forth to be a propitiation through faith in his blood,” Rom. iii. 24, 25.
That the Lord Jesus Christ did give himself a ransom for sin; that he did it in the shedding of his blood for us, wherein he made
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his soul an offering for sin; that herein and hereby he made atone- ment, and expiated our sins; and that all these things belong unto our redemption, is the substance of the gospel. That this redemp- tion is nothing but the expiation of sin, and that expiation of sin nothing but an act of power and authority in Christ now in heaven, as the Socinians dream, is to reject the whole gospel.
Though the nature of this redemption be usually spoken unto, yet we must not here wholly put it by. And the nature of it will ap- pear in the consideration of the state from whence we are redeemed, with the causes of it: [1.] The meritorious cause of it was sin, or our original apostasy from God. Hereby we lost our primitive liberty, with all the rights and privileges thereunto belonging. [2.] The supreme efficient cause isGod himself. As the ruler and judge of all, he cast all apostates into a state of captivity and bondage; for liberty is nothing but peace with him. But he did it with this dif- ference: sinning angels he designed to leave irrecoverably under this condition; for mankind he would find aransom. [3.] The instru- mental cause of it was the curse of the law. This falling on men brings them into a state of bondage. For it separates as to all re- lation of love and peace between God and them, and gives life unto all the actings of sin and death; wherein the misery of that state consists, To be separate from God, to be under the power of sin and death, is to be in bondage. [4.] The external cause, by the ap- plication of all other causes unto the souls and consciences of men, is _ Satan. His was the power of darkness, his the power of death over ~ men in that state and condition; that is, to make application of the terror of it unto their souls, as threatened in the curse, Heb. i. 14, 15. Hence he appears as the head of this state of bondage, and men are in captivity unto him. He is not-so in himself, but as the external application of the causes of bondage is committed unto him.