Wycliffe:

¶The first parable stondith in a question of Crist [Christ]; he axith [asked] which man of hem [them] hadde an hundrid shepe to kepe, and he were nedid [needed] to save hem [them] ech on, and he hadde lost oon [one] of hem [them]; ne wolde he not leeve fourescore and nyntene in a sikir deserte and go and seke pis lost sheep til pat he fond it ; and when he haddefounden it, wolde leien it on his shuldris wip joie and whanne he comep hoom, he clepep [called] togidre his frendis and neigboris, and seith to hem, Be ye gladde and panke me, for Y [I] have founde my sheep that was perishid. Certis [Certain] Y [I] seie to you that there shal be joie in hevene upon oon [one] synful man pat doith penaunce, he tho more than upon foure score and nyntene rigt-wise that have no nede of penaunce. This man is Jesus Crist that was of the Jewis, and he was herty [hearty] and wyse and hadde in his kepynge the aungelis confirmed in hevene, and with hem [them] mankynde. Nynty and nyne bitokeneth thes aungelis, for thes nyne ordres that ben knytted in Crist; and this oo [one] sheep is mankynde, that acordith more to-gider than these nyne ordres of aungels. This oo [one] sheep that was lost perishide by synne of Adam, as the psalme seith. Hevene is clepid [called] disert by many enchesouns, for it is selde visited of men, that slowly comen thidir, and it is not tilid as is erthe here with us, and it is florishid with goostly trees that evermore ben grene, for grenesse in virtues may nevere faile in hevene. And this is a sykyr place; for fendis tempten men not there. Crist lefte this aungel kynde dwellyng in hevene; for Crist toke not angels kynde but toke here mannis kynde, and bi his greet virtue he suffride peyne as other men thre and thitty [thirty] yeer [year], and brougt mankynde to hevene, and bade the aungelis his frendis, and man next him in manhede, rejoyeshe hem [them] with him, for he hadde saved mankynde that was perishide. And bi this aungels in hevene, mankynde, and feendis, shulde be gladde bi resoun [reason]; for the more that ben dampned the more is fendis peyne, and thus is more joie in hevene of this oo [one] sheep, than of nyne ordris of aungels that neden noo penaunce, for the synneden nevere.

This o [one] sheep that is mankynde synede for the more parte, and was quykid [quickened] bi Crist, that was oon [one] with his bretheren; and he, algif he mygte not synnen, suffride peyne for his sheep. And more joie is in hevene of him and his membris than of nyne ordris of angelis, for thei ben beter and lyveden more medefully as trewe knygts of God.

The seconde parable of Crist stondith in this, that a wyse womman that hadde ten dragmes, if she hadde lost oon [one], she wolde Iigtne her lanterne, turne up hir house to seke this lost dragme, and whan she hadde founden it, she wolde make joie as it was seid bifore of him that lost th sheep.

–¶ This womman is Jesus Crist, wysdom of the fadir [Father]; these ten dragmes ben his resonable creaturis, for thei ben maid alle to ymage and licnesse of the Trinite. The tenthe dragme that was lost is mankynde, the lanterne that was ligtid [lit] is the manhede [manhood] of Crist, the turning up of this house is changinge of statis that ben maid in this world by manhede of Crist. For the angel wolde not suffren [suffer] Joon [John] to knele and worshipe him, for his lord was Joones [John’s] brothir, and the aungelis weren hise servauntis; and so many thingis of this world weren turnid [turned] up so down, sith evry parte of this worlde was beterid [bettered] bi Cristis [Christ’s] manhede.

We may touche in this gospel what spedith men and what thing lettith [prevents] men for to be saved, for men mote [must] nede do penaunce in berynge of this sheep, and have ligt of this lanterne for to fynde this lost dragme.

John Wyclif, Select English Works, ed. by Thomas Arnold (Oxford: Clarendon Press, 1869), 1:8-9. [Some reformating, orginal italics removed; and underlining mine.]

[Notes: 1), I have retained all the original font/type characters except for 2 characters. The original typeset character “Þ,” I have converted to “th” for the ease of reading. One other symbol I have replaced  either with “g” or “y” where appropriate, or even deleted; as in the case of gif or yif, meaning “if”. This symbol has no corresponding font or symbol that I can find on my font and symbol maps. 2) In some places I have inserted the modern equivalent in square brackets. 3) There are some words which I am still not able to decipher; 4), Lastly, a question has been raised by one academic that none we have in English was written by Wycliffe himself, in spite the of the compelling circumstantial evidence to the contrary. Even if this claim was correct, it is more than probable that these sermons were based on Wycliffe’s Latin sermons.]

In relation to common and special grace, Shedd says:

These two forms and grades of grace, so plainly described in the Scripture texts above cited, are mentioned in the Westminister Confession, vii. 3, “Man by his fall, having made himself incapable of life by that [legal] covenant, the Lord was pleased to make a second, commonly called the covenant of grace, wherein he freely offered unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved, and promising to give unto all those that are ordained to life his Holy Spirit, to make them willing and able to believe.” According to this statement there are two things contained in the covenant of grace: (a) An offer to sinners of life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved ; and (b) a promise to give unto all those that are ordained to life the Holy Spirit, to make them willing and able to believe. The “offer ” in the covenant of grace is made to all sinners without exception, but the “promise” in the covenant is made only to “those that are ordained to life,” or the elect. The “offer” is common grace; the “promise” is special grace. The “offer “is taught in such Scriptures as, “Go ye into all the world and preach the gospel to every creature. He that believeth shall be saved.” Mark 10:15. “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. The “promise” is taught in such Scriptures as, “A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” Ezek. 36: 26, 27. “All that the Father gives me shall come to me ; and him that cometh to me [because given by the Father] I will in no wise cast out. No man can come to me, except the Father which hath sent me, draw him.” John 6:37, 44.

Calvinism: Pure and Mixed, (New York: Charles Scribner’s Sons, 1893), 98. [Some spelling modernized; underlining mine.]

[Note: To be clear, one should not take Shedd’s distinction here as absolute. There is a place for conditional promises as offered to all men, and that as an expression of God’s compassion towards all. Cf. Calvin, or Turretin, Institutes, 1:415.]

Kennard:

THE MEANING OF PETRINE REDEMPTION

The basic concept of redemption is the exchanging of ownership, often by paying a price. Peter expresses this thought with two words. First, lytroo means “to set free, redeem or rescue” and often includes paying a ransom.¹ The second word, agorazo, emphasizes the market imagery of purchasing goods.² In such an exchange the goods are set free from the seller, usually to be possessed by the purchaser.

Redemption is applied to people when they are freed from a previous owner. For example, both Greek words for redemption are used to describe the purchasing of slaves. Such redemption may result in enslavement to a new owner or in the slave’s being set free.³ Furthermore these words express the idea of ransom, wherein a conqueror may free prisoners by defeating their master in battle.⁴ The above examples of human redemption involve the one redeemed exchanging allegiance to the previous dominating power for allegiance to the one accomplishing the redemption. The redemption of people, however, does not require the one redeemed to have a new owner. The person may simply be set free.

The purchase price of the redemption Peter talks about was the death of Christ. For example, Peter heard Jesus say that his purpose in coming was to give his life as a ransom for many (Matt 20:28; Mark 10:45). Such an idea is substitutionary in nature: Jesus died in the place of others.⁵ Peter develops this theme by first designating what the price of redemption was not and then identifying what it was (1 Pet 1:18-19). For example, the price was not perishable (phthartois), that which is subject to corruption or destruction.⁶ Additionally, silver and gold are mentioned as dross compared to the extreme value (time) of the actual price paid. In contrast the actual price is the precious blood of Christ. The imagery of the blood refers to Christ’s death, not to Bengelian effusion (draining Christ dry in order to obtain his blood as the imperishable material substance of value).⁷ Peter and others in his presence use the concept of the blood of Christ as a reference to Christ’s death (Acts 1:19; 5:28), which is further indicated by the context that develops that Christ rose from the dead (1 Pet 1:21). Thus Christ’s death is characterized by a simile: Christ’s blood shed was like that of the sacrificial lamb–that is, the lamb was unblemished and spotless, indicating the required purity of the sacrifice. Therefore Jesus Christ is a pure sacrifice who died for the redemption of mankind.

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Kennard:

THE EXTENT OF PETRINE REDEMPTION

This is a difficult issue, based on the interpretation of 2 Pet 2:1. Two non-soteriological solutions are suggested: (1) God’s bringing Israel out of Egypt, and (2) God’s temporally delivering false teachers from sins. There are four soteriological solutions as well: (1) Peter’s charitably calling the false teachers by their own description, (2) hypothetical redemption, (3) loss of salvation, and (4) the apostatizing of previously non-saved knowers of the truth. Instead of defending and critiquing each position I will attempt to show that contextually the most reasonable view of 2:1 maintains the apostatizing of previously non-saved knowers of the truth who have been soteriologically redeemed.¹²

The redemption is not that of bringing Israel out of Egypt because 2 Peter 1s written to a mixed group of Christians, some of whom have come from Gentile backgrounds. Most notably, in 2:1 “the people,” which should be understood as Israel,¹³ are distinguished from the recipients of Peter’s letter. That is, Israel had false prophets; the present recipients will have false teachers rise from among them. Furthermore, since 2 Peter is now Peter’s second letter, 2 Peter is written to the same group as 1 Peter (2 Pet 3:1). In this case the recipients of these letters include Gentiles along with Jews, as indicated by the Asia Minor church character and the previous manner of the lives of the recipients, For example, when Jews rejected the offer of salvation Gentiles in Asia Minor rejoiced at being included in salvation. Additionally Peter’s description of the ignorant, futile way of life in Gentile excesses is a strong indication that Gentiles are included (1 Pet 1:14, 18; 4:4). Since Peter writes to a group of Christians from mixed backgrounds it is inappropriate to claim that the exodus was accomplished for them.¹⁴

The context of 2 Peter develops soteriological concerns.¹⁵ For example, the recipients of the letter have the same kind of faith as Peter (2 Pet 1:1). Additionally the recipients have been granted everything pertaining to life and godliness through the true knowledge of Christ (1:3). Furthermore they are to be applying moral excellence, knowledge, self-control, perseverance and godliness in their lives as they pursue the kingdom (1:5-6, 11). Following this. Peter guarantees that kingdom salvation shall be fulfilled by appealing to earlier stages of the prophecy that have already occurred (1:16-19). Those who do not pursue such things, however, shall be severely judged and miss salvation (2:2-9). Some have escaped such defilement through this knowledge of Christ only to be reentangled, which results in being worse off than at first (2:20-22). That is, these scoffers shall be condemned while the beloved shall be saved (3:3-15). The temporal deliverances of Noah and Lot in the midst of temporal judgments of others are subsumed under the greater soteriological concerns (2:5, 7, 9). These deliverances are not developed to make the great day of judgment seem less. Rather, they reinforce the fact that since God has judged previously, he will certainly do so again in this greater future judgment when he also saves those who are his. The buying (agorazo) is best seen as soteriological redemption. Even though agorazo does not translate OT words for soteriological redemption, the word always means soteriological redemption in the NT when it refers to people as the object of the purchase (1 Cor 6:20; 7:23; Rev 5:9; 14:3-4). The context clearly develops soteriological issues. Within this development there is a major emphasis on lifestyle, which is quite appropriate to Petrine redemption. For example, those who have knowledge of Christ are to abundantly appropriate in their lives faith, moral excellence, knowledge, self-control, perseverance, godliness, brotherly kindness and love (2 Pet 1:2-7). This meaningful way of life assures the believer that he shall bear fruit and enter into the eternal kingdom (1:8-11). This meaningful way of life is the reverse of the preredemptive, futile, sinful way of life (1 Pet 1:18; 2 Pet 1:9). So agorazo here is best seen as soteriological redemption. The lack of a mentioned price is no reason to overthrow this soteriological meaning since half of the NT soteriological meanings of this word omit any mention of a price (2 Pet 2:1; Rev 14:3-4).

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