Redemption

Agorazo comes from the Greek word for market (agoa) and is used thirty times in the New Testament, usually of simple buying. Three tines in the KJV/NKJV, the word has the theological meaning "redeem," including the well-known text, "Thou [the Lamb]...hast redeemed us to God by thy blood" (Revelation 5:9) And they sang a new song. saying, You are worthy to take the book, and to open the seals thereof: for you were slain and have redeemed us to God by your blood of every kindred, and tongue, and people, and nation; The church begins,, the doxology, as being more immediately. They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God. You are worthy to open the book and to open the seals thereof: every way sufficient for the work and deserving the honor. They mention the grounds and reasons for this worthiness; and though they do not exclude the dignity of his person as God, without he had not been sufficient for it, yet they chiefly insist upon the merit for his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him.

Exagorazo is a strengthened from of the above, occuring four times, always translated "redeem," Twice it has the idea of Christ's redeeming us "from the curse of the law" (Galatians 3:13 Christ 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: --A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ--that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise.) and from "under the law" (Galatians 4:5 To redeem them that were under the law, that we might receive the adoption of sons. -- He had indeed something more and greater in his view, in coming into the world, than merely to deliver us from the bondage of the ceremonial law; for he came in our nature, and consented to suffer and die for us, that hereby he might redeem us from the wrath of God, and from the curse of the moral law, which, as sinners, we all lay under. But that was one end of it, and a mercy reserved to be bestowed at the time of his manifestation; then the more servile state of the church was to come to a period, and a better to succeed in the place of it; for he was sent to redeem us, that we might receive the adoption of sons--that we might no longer be accounted and treated as servants, but as sons grown up to maturity, who are allowed greater freedoms, and admitted to larger privileges, than while they were under tutors and governors).

Lutroo is a verb occurring three times in the New Testament and also translated "redeem." More spacifically, it means "to set at liberty" upon receipt of a ransom (lutron). Peter tells us that the price was the precious blood of Christ (1 Peter 1:18, 19 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. ).

Paul says that the purpose of the ransom was to "redeem us from all iniquity" to be His own special people. (Titus 2:14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: His introduction or preface, wherein he craves the attention of the auditory, or demands it rather: Peter stood up, to show that he was not drunk, with the eleven, who concurred with him in what he said, and probably in their turns spoke likewise to the same purport; those that were of greatest authority stood up to speak to the scoffing Jews, and to confront those who contradicted and blasphemed, but left the seventy disciples to speak to the willing proselytes from other nations, who were not so prejudiced, in their own language. Thus among Christ's ministers, some of greater gifts are called out to instruct those that oppose themselves, to take hold of sword and spear; others of meaner abilities are employed in instructing those that resign themselves, and to be vine-dressers and husband-men. Peter lifted up his voice, as one that was both well assured of and much affected with what he said, and was neither afraid nor ashamed to own it. He applied himself to the men of Judea, andres Ioudaioi--the men that were Jews; so it should be read; "and you especially that dwell at Jerusalem, who were accessory to the death of Jesus, be this known unto you, which you did not know before, and which you are concerned to know now, and hearken to my words, who would draw you to Christ, and not to the words of the scribes and Pharisees, that would draw you from him. My Master is gone, whose words you have often heard in vain, and shall hear no more as you have done, but he speaks to you by us; hearken now to our words.")

Lutron, is the noun for "ransom." In two parallel passages Christ says the reason He came was "to give his life a ransom for many" (Matthew 20:28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. They must be like the Master himself; and it is very fit that they should, that, while they were in the world, they should be as he was when he was in the world; for to both the present state is a state of humiliation, the crown and glory were reserved for both in the future state. Let them consider that the Son of Man came not to be ministered to, but to minister, and to give his life a ransom for many. Our Lord Jesus here sets himself before his disciples as a pattern of those two things before recommended, humility, and usefulness.; Mark 10:45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. He takes upon him the form of a servant, comes not to be ministered to, and waited upon, but to minister, and wait to be gracious).

Antilutron is a strengthened form of lutron. The prefix anti- emphasizes Christ'staking our place (1 Timothy 2:6 Who gave himself a ransom for all, to be testified in due time. He that is a Mediator in the New-Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. ).

Lutrosis occurs three times and is yet another word for "redemption." Hebrews 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. uses it to express redemption of transgressions under the old covenant to make way for the new. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests, and he illustrates it very fully.