Sermon Bible Commentary
Ephesians 1:7
The Forgiveness of Sins.
I. The Apostolic doctrine of the Atonement rests on Christ's own teaching. To understand this doctrine it is necessary to have a clear conception of what is meant by the forgiveness of sins. (1) It is not a change in our minds towards God, but a change in God's mind towards us. (2) It must not be confounded with peace of conscience. It is clearly one thing for God to be at peace with us and quite a different thing for us to be at peace with ourselves. (3) There is another possible error. We must not suppose that as soon as God forgives us we escape at once from the painful and just consequences of our sins. The sins may be forgiven, and yet many of the penalties which they have brought upon us may remain.
II. What is it then for God to forgive sins? (1) When God forgives men, His resentment ceases. He actually remits our sin. Our responsibility for it ceases. The guilt of it is no longer ours. That He should be able to give us this release is infinitely more wonderful than that He should be able to kindle the fires of the sun and to control through age after age the courses of the stars. (2) He can forgive sin because He is God. Sin is a violation of the eternal law of righteousness, and that law is neither above God nor below God. The eternal law of righteousness is one with the eternal life and will of God. When His resentment against us ceases, the eternal law of righteousness ceases to be hostile to us. The shadow which our sins have projected across our life, and which lengthens with lengthening years, passes away. We look back upon the sins which God has forgiven, and we condemn them still, but the condemnation does not fall upon ourselves, for God, who is the living law of righteousness, condemns us no longer.
R. W. Dale, Lectures on the Ephesians,p. 52.
The Riches of God's Grace.
It is quite clear from the whole teaching of the New Testament that faith faith in the Lord Jesus Christ is the critical act which determines the eternal destiny of all to whom the everlasting God in Christ is made known. Penitence for sin may be most bitter, and yet sin may remain unforgiven. Prayer may be most passionate, and yet the soul may find no rest. The endeavour to break away from old courses of evil may be sincere and earnest, and yet be altogether unavailing. Forgiveness is not granted to us, nor the gift of eternal life, until we trust in God to save us through Jesus Christ our Lord.
I. The riches of God's grace are illustrated by the nature and cause of those evils from which God is willing to redeem us. All the evils of our condition, from which God is eager to save us, are the result of our own fault. We have sinned, and the sin is regarded by God with deep and intense abhorrence. It is to the guilty, and not merely to the unfortunate, that God offers redemption. It is to the guiltiest as well as to those whose sins have been less flagrant, and thus He shows the riches of His grace.
II. Again, the riches of His grace are illustrated in what He has done to effect our redemption. "We have redemption through the blood of Christ." If Christ had descended and declared that God was ready to be at peace with us we should have had infinite reason to speak of the riches of God's grace; but He came unasked. The price of our redemption has already been paid. We have not to entreat God to redeem us; He has provided for our redemption, and thus He has illustrated the riches of His grace.
III. Again, the condition on which God offers salvation illustrates the riches of His grace. If I were to speak with strict accuracy, I might speak of the absence of all conditions, for it is a free gift, and the only condition is that we should receive it. As Peter rose at the touch of the angel and found that his fetters were gone, and that the prison doors were open, we have only to rise up free.
R. W. Dale, Penny Pulpit,New Series, No. 691.
The Forgiveness of Sins and the Death of Christ.
The two truths which Paul affirms in the text are in a sense equally mysterious; but the first may be more accessible than the second. He says, first, that we have forgiveness of our trespasses in Christ, and, secondly, that we have the forgiveness of our trespasses in Christ through His blood.
I. We are assisted to approach the first truth by what he has said in the earlier verses of this chapter. The eternal springs of the Divine life of the human race are in Christ. Whatever strength, and wisdom, and blessedness, and glory are possible to us are possible through Him and through our union with Him. Christ's eternal righteousness, His eternal relationship to the Father, the Father's delight in Him, are the origin of all the greatness for which the human race was created. It was from Christ, according to the Divine idea of the race, that we were to receive all things. Every spiritual blessing was conferred upon the race in Him.
II. But what special relation can be discovered between the death of Christ and the remission of sins? (1) In Christ we have found the ideal righteousness of the race. Shall we be surprised if we also find in Christ the ideal submission of the race to the justice of the Divine resentment against sin? His eternal righteousness made it possible for us to be righteous, for we were created to live in His life: His voluntary endurance of agony, spiritual desertion, and death made it possible for us to consent from our very heart to the justice of God's condemnation of our sin. In another sense than that in which the words are used by the writer of the Epistle to the Hebrews, "He was made perfect through suffering." (2) The death of Christ has another effect which constitutes it the reason and ground of our forgiveness. His death is the death of sin in all who are one with Him. (3) The death of Christ was an act in which there was a revelation of the righteousness of God which must otherwise have been revealed in the infliction of the penalty of sin on the human race.
R. W. Dale, Lectures on the Ephesians,p. 68.
In Paul's idea the redemption in Christ stands out as something altogether unique, enshrined in distinctive grandeur. The definite article is used "in whom," he says, "we have theredemption" the one great deliverance of sinful men. That redemption is procured for us through "His blood," and it consists in "the forgiveness of sins."
I. The New Testament nowhere represents God as a Father only. A Father of infinite love and tenderness He is; it is our Lord's supreme revelation of Him; but is He not Sovereign and Magistrate as well? If His words are words of infinite love, are they not also words of inflexible holiness? The word "redemption" is strictly a legal word. It refers to penalty, not to mere moral influence. It is an act of grace on the part of Him against whom we have sinned, but founded on principles of righteousness.
II. It is clear that Christ did not suffer to appease any implacable feeling in God, to incline God to save. Every representation of Scripture is of God's yearning pity and love. Christ, a holy and loving Man, realised what the sin of His brother-man was sin against the loving Father, sin that filled the soul with evil; and the realisation agonised Him, the pure, the holy, Man and Brother. Was not this bearing human sin? Feeling all this anguish for others' sin, the anguish that they should have felt, that was the natural consequence of sin. And was not this a sacrifice for sin, a homage to righteousness, a manifestation of the inviolability of holiness, of the inevitable misery of sin, the satisfaction of a great principle, "magnifying the law and making it honourable"? "The Lord hath laid on Him the iniquity of us all." Have we not here the key to the holiness, the love, and the profound moral philosophy of Christ's propitiatory sacrifice?
H. Allon, Christian World Pulpit,vol. xxxiii., p. 104.
(with Colossians 1:14)
What we have in Christ Jesus is here indicated by two phrases or forms of expression, which explain and define one another. The redemption through His blood is the forgiveness of sins; the forgiveness of sins is the redemption through His blood.
I. This limits the meaning of the term "redemption." It is restricted by the qualifying clause, "through His blood," and it is restricted also by the explanatory addition, "the forgiveness of sins." The transaction is wholly and exclusively an act and exercise of the Divine sovereignty.
II. The forgiveness of sins is the redemption through Christ's blood. The statement or definition thus reversed is significant and important. It is not the simple utterance of a sentence, frankly forgiving. It is that, no doubt; but it is something more. There is the offended Father Himself providing that the irreversible sentence of law and justice lying upon His rebellious children shall have fitting and sufficient execution upon the head of His own well-beloved Son, who is willing to take their place; so that they may come forth free, no longer under condemnation, but righteous in His righteousness and sons in His sonship. This is the redemption through the blood of Christ. And this is what we have when we have the forgiveness of sins, this and nothing short of this. It is something more than impunity, something more than indulgence, something very different from either impunity or indulgence, and indeed the opposite of both.
III. We have this great benefit in Christ. The gift of God held out freely to the acceptance of all the guilty alike, the gift of God, His free gift, is Christ, and not Christ as the medium or channel through which the redemption or forgiveness reaches us, but Christ having in Himself the redemption and the forgiveness.
R. S. Candlish, Paul's Epistle to the Ephesians,p. 18.
References: Ephesians 1:7. Spurgeon, Evening by Evening,p. 334; Ibid., Sermons,vol. vi., No. 295; vol. xxvi., No. 1555.Ephesians 1:7 Homilist,4th series, vol. i., p. 337. Ephesians 1:9; Ephesians 1:10. F. H. Williams, Christian World Pulpit,vol. xvi., p. 262; Clergyman's Magazine,vol. iv., pp. 85, 225.