In whom we have redemption
Which is an excellent and wonderful blessing of grace saints have
in and by Christ; and lies in a deliverance from sin, all sin,
original and actual, under which they are held captive, in a
state of nature, and by which they are made subject to the
punishment of death; but through the sacrifice of Christ it is
taken, and put away, finished, and made an end of; and they are
freed from the damning power of it, or any obligation to
punishment for it; and in consequence of this are delivered from
the enslaving governing power of it by his grace and Spirit, and
will hereafter be entirely rid of the very being of it: it
consists also of a deliverance from the law, the curse and
bondage of it, under which they are held on account of sin, the
transgression of it; but being delivered from sin, they are also
from the law, its accusations, charges, menaces, curses, and
condemnation; as likewise out of the hands of Satan, by whom they
are led captive; for through the ransom price paid by Christ they
are ransomed out of the hands of him that was stronger than they,
the prey is taken from the mighty, and the lawful captive
delivered by him that has led captivity captive: in short, this
redemption is a deliverance out of the hands of all their
enemies, and from all evils and misery, the effects of sin, from
death, and hell, and wrath to come. The author of it is Christ,
the Son of God, the Son of his love, his dear Son: he was called
to this work in the council of peace, in which the affair of
redemption was consulted; and he agreed to undertake it in the
covenant of grace, of which this is a principal article; and
being in his constitution, as Mediator, every way fit and proper
for it: as man, the right of redemption belonged to him, being
the near kinsman of his people, and, as God, he was mighty and
able to perform it; as man he had something to offer, and, as
God, could make that sacrifice valuable and effectual to all
saving purposes; as man, he had compassion on human nature, and,
as God, was concerned for things pertaining to his honour and
glory. And thus being every way qualified, he was sent, and came
on this errand, and has obtained a redemption, which is precious,
plenteous, complete and eternal: it is now with him, and "in
him"; and he is made this, and everything else to his people,
that they want. The subjects of this blessing are, not angels,
but men; and not all men, but some that are redeemed from among
men, out of every kindred, tongue, people, and nation; who are
called by the name of Jacob, the people of Christ, a peculiar
people, and the church of God; and evidentially are such, who
have faith in Christ, love to the saints, and good hope of
eternal life; who know the grace of God in truth, are made meet
to be partakers of the eternal inheritance, being delivered from
the power of darkness, and translated into the kingdom of Christ,
and are designed by the we in this text: the means by which this
blessing is procured, is
through his blood.
This phrase is left out indeed in the Syriac and Ethiopic
versions, and in the Complutensian edition, and in some copies;
but rightly stands here, as it does in ( Ephesians
1:7 ) , where there is another clause added, which is here
omitted, at the end of the verse, "according to the riches of his
grace". This is the blood of Christ, his own blood, and not the
blood of bulls and goats, and the same with that of the persons
he redeems, but untainted with sin; the blood of Christ, as of a
lamb without spot and blemish, of original or actual sin,
otherwise it would not have been a sufficient redemption price
for his people; nor even then, were it not as it was the blood of
the Son of God, of one that was God as well as man, whereby it
came to have a proper value and efficacy in it to obtain this
blessing: Christ's shedding his blood freely on this account is a
proof of his great love to his redeemed ones; the efficacy that
was in it to answer this purpose shows the dignity and greatness
of his person; and it not being to be effected without it,
demonstrates the strictness of divine justice, and that the
redemption of men is brought about in a way entirely consistent
with the righteousness and holiness of God. A particular branch
of this blessing follows, and which serves, in some sense, to
illustrate and explain it,
[even] the forgiveness of sins;
of all sin, original and actual; of heart, lip, and life, secret
and open, past, present, and to come; which lies in a
non-imputation of sin, a remembrance of it no more, a removing of
it entirely out of the way, a covering and blotting it out of
sight, so as to be no more visible and legible: this is in
Christ, where all spiritual blessings are; nor is it to be had or
expected from an absolute God, but from God in Christ, and
through him, through his propitiatory sacrifice; for as
redemption, so forgiveness of sin is through his blood, which was
shed for it; so that it proceeds upon the foot of satisfaction
made to the justice of God by a price paid, and is an act of
justice as well as grace, and belongs to the same persons as
redemption does; hence those that are redeemed are represented as
without fault before the throne; and indeed, the reason why their
iniquities are blotted out, and will be remembered no more
against them, is, because they are redeemed.