Chapter 5: Continuing arguments drawn from the true nature of redemption
point to realities in Christ, but they never symbolize benefits for those who remain outside of Him.
Would it make sense to say that Israel's redemption from Egypt prefigured the salvation of the seven Canaanite nations whom they destroyed? Or the Egyptians, who perished in judgment? Or unbelieving Gentiles who hated God? Not at all.
Hebrews 9:10 explains that the Jewish ordinances were imposed only until the time of reformation—meaning they were designed for a particular people, not universally symbolic. Their entire system of worship was a figure of gospel blessings, but only for God's chosen people.
Therefore, we conclude: based on the required correspondence between type and fulfillment, the death of Christ, which is the antitype of Israel's redemption, is limited to the elect. Only the elect were typified by Israel. Only the elect are truly redeemed.
Book III, Chapter 5 Being a continuance of arguments from the nature and description of the thing in hand; and first, of redemption.
Argument XI
From the nature of redemption: Universal redemption is incompatible with Scripture's teaching on the meaning of redemption.
The doctrine of universal redemption cannot be true because it does not fit the biblical meaning of redemption itself, nor the words and expressions used to describe it in Scripture. In fact, when examined closely, the idea of Christ redeeming every person directly contradicts what redemption actually means.
Let's begin with the basic definition of redemption (Greek: lutrōsis, more often apolutrōsis): it refers to a deliverance from bondage or misery by means of paying a ransom price. In biblical theology, the ransom is the blood of Christ, which he calls a "ransom"
(lutron) in Matthew 20:28, and Paul calls an "equivalent ransom"
(antilutron) in 1 Timothy 2:6. It is a price paid for our release.
Now, in both civil and spiritual contexts, the point of paying a ransom is to actually free those for whom it is paid. That's the whole point. You don't pay to redeem captives and then leave them in chains. In spiritual redemption, the captives are bound under sin and its punishment. When Christ pays the ransom, he frees them from guilt and punishment.
That's why Scripture connects redemption with justification and forgiveness:
"We are justified freely by his grace through the redemption that is in Christ Jesus" (Rom. 3:24).
"In him we have redemption through his blood, the forgiveness of sins" (Eph. 1:7; Col. 1:14).
Redemption means actual freedom. If a man paid the full price to redeem a friend from slavery, and the friend were not released, that would be absurd. Yet universal redemption says Christ paid for all, but many remain in bondage—and worse, perish eternally. That turns redemption into a broken promise.
However, spiritual redemption is even greater than earthly examples. Consider three unique aspects:
1. God both provides and receives the ransom.
Christ is the ransom to satisfy God's justice, but it is God himself who sent Christ to be that ransom (Rom. 3:25). God's love provides the price; his justice receives it. It's unlike human redemption, where the one who receives the ransom has no role in providing it.
2. We're not just freed from God—we're reconciled to him.
In earthly redemption, a slave is freed from his master. But in spiritual redemption, we are freed from wrath and at the same time brought near to God in grace and favor (Eph. 2:13). It's not mere release—it's restoration.
3. The devil is conquered as well.
Christ didn't just satisfy God's justice; he also destroyed the power of the devil, who had tyrannized us through sin. When
Satan attacked the sinless Christ, he lost his grip on all who are united to Christ (Heb. 2:14; Col. 2:15). The "strong man" was bound, and his house plundered.
In a few ways, our spiritual redemption is distinct from civil or earthly forms of redemption—but in the essential meaning of the word, they are alike. Redemption, in ordinary speech, refers to
freeing someone from bondage or misery by paying a ransom.
Scripture uses the word in exactly this way. Sometimes Christ is said to die for our redemption, and sometimes for the redemption of our transgressions. Both expressions point to the same truth.
For example, Hebrews 9:15 speaks of Christ's death "for the redemption of the transgressions." Some interpret this as a figure of speech—putting "transgressions" for "transgressors." Others take it more directly: a price was paid so we might be delivered from the penalty of our sins. Similarly, Ephesians 1:7 and other texts speak of our redemption through Christ's blood, using words like lutron and apolutrōsis—terms that clearly mean a ransom paid or a price given in exchange for release. The word antilutron in 1 Timothy 2:6 is even stronger, unmistakably referring to a ransom paid in place of others, a substitutionary payment.
With that clear definition in mind, let's now consider whether such redemption can be said to be universal.
If redemption means purchasing someone's freedom through a ransom, then surely justice demands that the person be set free. If I pay a large sum to redeem someone from captivity, and the one who holds him accepts that price, wouldn't it be a terrible injustice if the captive is not released? Could anyone say that the man is "redeemed" if he remains imprisoned?
And yet, that's what universal redemption claims: that Christ paid the ransom for all, but only a few are actually delivered. That the price was given for everyone, but most still perish. That God's justice was satisfied, Satan's power was broken—and yet the captives are not freed. This is impossible.