1:3-8 Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.

Verse 7. - In whom we have the redemption through his blood. Some of the blessings referred to in ver. 3 are now specified - be-ginning with redemption (τὴν ἀπολύτρωσιν). The article makes it emphatic - the great redemption, the real redemption, compared to which all ether redemptions are but shadows. It is a redemption through blood, therefore a proper propitiation or expiation, blood being always the emblem of explanation, In Christ, or in union to Christ, we have or are having this blessing; it is not merely in existence, it is ours, we being in him by faith: not a privilege of the future merely, but of the present as well. Even the forgiveness of our sins. Αφεσιν denotes release, separation from all the consequences of our transgressions; equivalent to Psalm 103:12, "As far as the east is from the west, so far hath he removed our transgressions from us." According to the riches of his grace. The completeness of the forgiveness, its ready bestowal now, the security of its being continued in the future, and such like qualities show the richness of his grace (comp. Matthew 18:27; Luke 7:42, 47).

In whom we have redemption through his blood,.... Redemption supposes captivity and slavery, and is a deliverance out of it; God's elect by nature are in bondage to sin, Satan, and the law; through the grace of Christ, they are redeemed from all iniquity; ransomed out of the hands of him that is stronger than they; and are freed from the law, its bondage, curse, and condemnation, and from every other enemy: and this benefit Christ is the author of; he was called to be the Redeemer of his people from all eternity; and he was sent in the fulness of time, to procure the redemption of them; to which he had a right, being their near kinsman; and for which he was every way fit, being God as well as man; and which he has obtained by his obedience, sufferings, and death: and in whom it resides, as in its proper subject and author; who, by imputation, is made redemption to all the chosen ones; for not angels, but men, share in this redemption; and not all men, but elect men; such as are chosen in Christ, predestinated to the adoption of children by him, and who are accepted in the beloved: and this comes to them through the blood of Christ, which was freely shed on the cross to procure it; and was a sufficient ransom, or redemption price; it being not only the same blood with those who are redeemed, but the blood of an innocent person; and not of a mere man, but of one who is truly and properly God, as well as man; see more of this See Gill on Colossians 1:14. A branch of this redemption follows, or a blessing that comes by it, and along with it,

the forgiveness of sins; of all sins, original and actual, past, present, and to come; and this is through the blood of Christ, which was shed for the same: and yet is

according to the riches of his grace; for God of his rich grace found the ransom price, and gave his Son, as well as he gave himself, his life, a ransom for many; and how much soever it cost Christ to procure redemption and pardon, they are free to his people; who are redeemed without money and price of theirs, and whose sins are forgiven freely for Christ's sake.

7. In whom—"the Beloved" (Eph 1:6; Ro 3:24).

we have—as a present possession.

redemption—Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Ro 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Le 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Eph 1:14).

through his blood—(Eph 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Isa 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18, 19).

the forgiveness of sins—Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.

riches of his grace—(Eph 2:7); "the exceeding riches of His grace." Compare Eph 1:18; Eph 3:16, "according to the riches of His glory": so that "grace" is His "glory."

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