Ephesians 1:6

To the praise, &c. I. e., that the graceof Redemption might be adored and praisedin respect of that gloryof God which is the harmony of His attributes, His Character. See Romans 3:23 and note in this Series. Possibly, but far less probably, the meaning is "that praise may be rendered for the (coming) glory given byHis grace."

wherein he hath made us, &c. The tense is aorist; so that if the A.V. is otherwise retained it should be modified wherein He made, &c. But the rendering of the Greek verb is a question. It is a very rare verb, and occurs elsewhere (in N. T.) only Luke 1:28 (A. V. "highly favoured"). Analogy of verb-forms suggests the meaning "to make gracious," "to make(us) recipients of grace," and as the "grace" specially in view here is that of adoption and acceptancein Christ, the A. V. would thus be very nearly in point, though rather as a paraphrase than as a translation. R. V., "which He freely bestowed on us;" margin, "wherewith He endued us."

in the beloved of the Father. This designation of the Son (cp. Isaiah 42:1; Matthew 3:17; Matthew 17:5; Mark 12:6; John 1:18; John 17:24; Colossians 1:3, where lit. "the Son of His love;" &c.) is specially appropriate here, where the greatness and graciousness of salvation is in view. Cp. Romans 8:32. "The Son, loveable in Himself, is essentially The Beloved;we, unloveable in ourselves, are accepted because of, and in, the Beloved; and if we are called belovedin our turn (ch. Ephesians 5:1, &c.), it is because God sees us in His Son" (Adolphe Monod [30]).

[30] Explication de l" Épître aux Ephésiens(Paris, 1867); a book often referred to in these notes.

redemption Lit., "the redemption." The Greek article (often refusing transference into English idiom) is here probably to be represented by our redemption, as R. V. "Redemption:" this word and its Greek equivalent point by derivation to the idea of rescue by ransom, whatever the ransom may be. This meaning in usage often vanishes, or at least retires, as where in O. T. a deliverance by mere force is called a redemption (Exodus 6:6, &c.). But it is always ready to assert itself as the native meaning, and certainly so here, close to the mention of the Redeemer's blood. Cp. esp. Romans 8:24-25; and for illustration see Matthew 20:28; Hebrews 9:15; 1 Peter 1:18-19.

The order of thought at this point descends from the pre-mundane Covenant to the actual Work of Redemption; the accomplished deliverance of the saints through the Death of Christ.

through his blood I. e. through, by means of, His Death, viewed as the ransom-price. Cp. for the supremely important thought, Matthew 26:28; Acts 20:28; Romans 3:25; Romans 5:9; Hebrews 9 passim;1 Peter 1:18-19; Revelation 5:9, &c.

We are now (see last note) on the level of the actual state and needs of the persons contemplated in Ephesians 1:3, &c. They are found to need redemption, rescue by ransom, and the ransom must be death. In other words, their lives are forfeit, for they are sinners; and a sacrificial Death is needed, and is provided. On this great subject it is enough here to say that a careful review of N. T. passages under the word Bloodwill shew that the prevalent and leadingideas associated with it, in religious connexions, are expiation of guilt, ransom of person, and ratification of covenant. In all these can be traced the uniting idea of forfeiture of life as the due of sin. Cp. further the great range of passages, in both O. T. and N. T., where the Death of Christ (apart from the special phrase "His Blood"), is seen in prophecy, history, or doctrine, as not one great Incident of His redeeming Work, but its absolute Essential.

the forgiveness of sins Lit., of the ( our) trespasses. See last note but one. Observe this account of Redemption; it is Forgiveness, Remission. Not that it does not involve immensely more, both for soul (Titus 2:14) and body (Romans 8:3); but all else is so inseparably bound up with Forgiveness as its sine quâ non, (a fact which gives a colour of its own to all the rest,) that the wholeis often practically identified with this great part. For illustration of this primary position of Forgiveness, cp. Matthew 26:28; Luke 1:77; Luke 24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18; Colossians 1:14. "Sins:" better, trespasses, as above. The original word, by derivation, means "a falling out" of the way, or the like; and is occasionally used for sin or fault in its lighter aspects. But this cannot be pressed; and very often, as here, the reference is to all kinds and degrees of sins, which are all "fallings out" of the straight line of the will of God. For this deep and universal reference of the word cp. Romans 4:25; 2 Corinthians 5:19; Colossians 2:13. In Hebrews 6:6 the cognate verb is used to indicate very grievous sin, as apostasy. See further on Ephesians 2:1 below.

the riches of his grace "Riches" is a frequent idea with St Paul, in reference to Divine grace and gifts. Cp. Ephesians 1:18; Ephesians 2:4; Ephesians 2:7; Ephesians 3:8; Ephesians 3:16; Romans 2:4; Romans 9:23; Romans 10:12; Romans 11:12; Romans 11:33; 1 Corinthians 1:5; 2 Corinthians 8:9; 2 Corinthians 9:11; Philippians 4:19; Colossians 1:27; Colossians 2:2.

Observe in this verse the contrasted but harmonious aspects of the gift of Redemption: it flows from a Divine wealth of love and goodness; it flows through, not any channel, but the Death of Christ.