Airay:

Sins of the Many:

And of himself thus our Savior himself speaks, Mat. v. 17, ‘Think not that I am come to destroy the law or the prophets; I am not come to destroy them, but to fulfill them.’Christ, then, was made subject to the law, and came into the world to fulfill the law. And therefore he was circumcised the eighth day, he was presented to the Lord after the days of Man’s purification, and, as the text says, Luke ii. 39, ‘All things were done for him according to the law of the Lord.’He gave sight to the blind, made the deaf to hear, the dumb to speak, the lame to go, &c, as it was so written of him, Isa. xxxv. 5, 6. He preached the gospel to the poor, bound up the broken-hearted, preached deliverance to the captives, set at liberty them that were bruised, preached the acceptable year of the Lord, &c, as it was so written of him, chap. lxi. 1, 2. He was counted with the transgressors, though he had done no wickedness, neither any deceit was in his mouth; he bare the sins of many, and prayed for the trespassers, as it was so written of him, chap. liii. 12. In a word, whatsoever was written of him in the law of Moses, and in the prophets, and in the psalms, all that he fulfilled. And therefore, when John would have put him back from his baptism, he said unto him, Mat. iii. 15, ‘Let he now, for thus it becomes us to fulfill all righteousness;’ as if he had said, Stay not this act of my baptizing, for we must render perfect obedience unto the Father, in all things which he hath ordained. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 119. [Some spelling modernized; italics original; and underlining mine.]

Sins of the chosen:

Again, in that he says, ‘from whence also we look for the Savior,’ he signifies their patient expectation and waiting for the appearing of our Lord Jesus Christ, when he shall appear the second time, without sin unto salvation; for Christ being then already descended from the bosom of his Father, and having offered up himself without spot unto God, to take away the sins of such his chosen children as, through faith in his blood, have their consciences purged from dead works to serve the living God; now they waited and looked for the promise of his second coming, when he should come in the clouds, to be glorified in his saints, but to render vengeance unto them that know not God, nor obey the gospel of our Lord Jesus Christ. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 310. [Some spelling modernized; italics original; and underlining mine.]

Sin of the world (John 1:29):

The most of the rest of the points I will conclude in one, which is this, that Jesus Christ is God, which we confess when we pray for grace and peace from him; that he is the Savior of the world, which we confess when we call him Jesus; that he is that counselor and great prophet, that King and Prince of Peace, that Lamb of God, slain from the beginning of the world to take away the sin of the world, which we confess when we call him Christ; and that unto him is given all power in heaven and in earth, which we confess when we call him Lord. If he, therefore, be with us, we need not to fear who be against us. For he is our God, our Savior, our Lord, our Master, our King, our everlasting High Priest. I cannot prosecute either these or the rest of the points. By these you will conjecture the rest, and easily see the epitome of Christianity concluded in this short salutation. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 14. [Some spelling modernized; italics original; and underlining mine.]

Sins of the world:

1) For as it was written of him, Isa. liii. 4, ‘He bare our infirmities, and carried our sins, he was wounded for our transgressions, he was broken for our iniquities, he made his soul an offering for sin, the chastisement of our peace was upon him, and with his stripes we are healed;’ as thus, I say, it was written of him, so thus he suffered, and was obedient unto the death. Will you, then, see what manner of death Christ suffered?’ He suffered not only a bodily death, and such pains as follow the dissolution of nature, but he suffered likewise in his soul the wrath of God for the sins of the world, lying so heavy upon him that it wounded his flesh and his spirit also, as the Scripture speaks, ‘even to death.’ For if he had suffered no more but in body, then he overcame no more but a bodily death, and then were our state most miserable; but our sins having deserved, not the bodily death only, but even death both of body and soul, by the death which he suffered he overcame death and the power of it, both in our bodies and in our souls. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 121. [Some spelling modernized; italics original; and underlining mine.]

2) Much to the same purpose is that testimony of our Savior touching John Baptist, where he makes him the greatest of them that went before him, but the least in the kingdom of heaven to be greater than he was, Mat. xi. 11; whereas the meaning is, that the preaching of John Baptist was much better and clearer than the preaching of the prophets, because he pointed at the Lamb of God now ready to be offered up as a sacrifice for the sins of the whole world; and yet the preaching and message of every minister in the New Testament, is better and clearer than the preaching and message of John Baptist, because that by their message and ministry, the knowledge of Jesus Christ is better and more clearly opened. Yea, and that which yet more commends the excellency of the knowledge of Christ Jesus, is that the angels themselves desire to behold this mystery of man’s redemption and salvation by Christ Jesus, which yet they see not, but we see into by the knowledge of Christ Jesus revealed in his glorious gospel. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 237. [Some spelling modernized; italics original; and underlining mine.]

3) Thus the apostle, by his own example, sets an edge on them to run forward in the race that they had begun in Christ Jesus, and to labor still to increase in the knowledge of Christ Jesus; which he did the rather because of those false teachers that were amongst them, that told them that they knew Christ well enough, and that they were come to great perfection in the knowledge of Christ Jesus, in that they knew him to be the Messias, to be God and man, to be the reconciliation for the sins of the whole world; and now they were to look to the observation and keeping of Moses’s law, and to join it unto Christ, so to be made righteous before God. Because of these (I say) the apostle having taught them that not anything is to be joined unto Christ to be made righteous by it, doth now stir them up, by his own example, to labor continually to increase in the knowledge of Christ Jesus. Thus much for the general scope and meaning of these words. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 262. [Some spelling modernized; italics original; and underlining mine.]

Sin of man:

Whence, first, I observe what knowledge of Christ it is which all Christians should principally long and thirst after; and that is, that they may know Christ with such a feeling knowledge, as that they feel and know by experience in their own souls the infinite treasures of wisdom, and knowledge, and salvation that are hid in him for them; for this is the saving knowledge of Christ, to know him not only to be a Savior, but to be our Savior. Many there are that know Christ to be the Son of God, to be the Savior of the world, to have paid the price of man’s sins by his one oblation of himself, and to be he that is appointed judge both of the quick and dead in that day. Many there are that can and do speak of his praises in the great congregation, that preach unto others the infinite treasures of wisdom, and knowledge, and salvation that are hid in him, that talk of his salvation from day to day, that speak as if they had all knowledge and understanding, and knew Christ as well as the best. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 250. [Some spelling modernized; italics original; and underlining mine.]

Redemption purchased:

I understand the apostle thus, that by his death and passion he merited and deserved exaltation into glory for us. My observation then hence is, that by the merits of Christ his death and passion is purchased salvation and glory to all them that obey him; for ‘by his blood hath he obtained eternal redemption for us, and entered in once into the holy place,’ that is, into heaven, for us, Heb. ix. 12. Yea, even by the merits of his death do we plead and sue for that inheritance, immortal and undefiled, reserved in heaven for us,–a privilege only proper unto Christ, that by his sufferings he should merit at all, either for himself, or for others. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 124. [Some spelling modernized; italics original; and underlining mine.]

Christ came to redeem all those under the law:

1) But ‘when the fullness of time was come, God sent forth his Son, made of a woman, and made under the law, that he might redeem all which were under the law,’ chap. iv. 4, 5; and he took all the ceremonies and rites that were against us out of the way, and fastened them on his cross. Thus, then, ye see the abolishing, as of all the ceremonies, and rites, and sacrifices of the law, so of carnal circumcision after that faith came, that is, after that we began to believe in Christ Jesus manifested in the flesh. I know not whether I speak so plainly of these things as that ye do conceive me, neither know I how to speak more plainly. Consider how they arise from the place we now handle, and they will be so much the more easy to be understood. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 220. [Some spelling modernized; italics original; and underlining mine.]

2) He likewise it is that in the fullness of time came into the world, to redeem them which were under the law, and to save his people from their sins. ‘When the fullness of time was come,’ says the apostle, Gal. iv. 4, 5, ‘God sent forth his Son, made of a woman, and made under the law, that he might redeem them which were under the law.’ And again, 1 Tim. i. 15, ‘This a true saying, and by all means worthy to be received, that Jesus Christ came into the world to save sinners;’ and therefore was his name called Jesus, ‘because he should save his people from their sins,’ Mat. i. 21. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 315. [Some spelling modernized; italics original; and underlining mine.]

Of General Interest:

Equivalent satisfaction:

In his humiliation I note, first, the person that was humbled; secondly, the manner of his humiliation; both set down by the apostle when he says, ‘He humbled himself.’ For the first, touching the person, hence it appears that he who, being God, and equal with the Father, was now become man, ‘humbled himself, and became,’ &c. The person, then, that was humbled was Christ, God and man, perfect God and perfect man, subsisting of a reasonable soul and human flesh. And necessary it was that he who was now to work the work of our redemption should be both God and man: man, that, as man had sinned, so sin might be punished in man, for so God’s justice required; God, that he might be able to sustain the grievousness of the punishment due to our sins, which should be temporal, but yet equivalent to eternal pains; for our sins being infinite, and the punishment due to them being infinite, because thereby we had grieved an infinite God, the person must needs be infinite which should pay the price of our sins. Again, it was necessary that he should be man, that he might suffer death, because for sin man had deserved death; and necessary likewise that he should be God, that he might be able to wrestle with the wrath of God, which none else could do but he that was God. Needs, therefore, must he be both God and man. And that he was so, as by this place it is plain, so by that likewise in the Acts, chap. xx. 28, where the apostle exhorts the elders of Ephesus to ‘feed the church of God, which he,’ says the apostle, ‘hath purchased with his own blood.’In which place, he who hath purchased a church unto himself, is both called God, and also witnessed to be true man, in that he purchased it with his own blood. Henry Airay, Lectures Upon the Whole Epistle of St Paul to the Philippians (Edinburgh: James Nichol, 1864), 118. [Some spelling modernized; italics original; and underlining mine.]

[Note: While none of these comments are bullet-proof as stand-alone proofs, I thought I would include him in my list nonetheless. There is nothing in his commentary on Philippians which limits the extent of the satisfaction, nor are there any qualifying comments which limit such terms as “world” and “whole world.” Unfortunately, only two extant works by Airay available.]