OUR
FORGIVENESS

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...step by step

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Redemption
 
&
 Adoption

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Beloved of the Lord;

Remember: "And this is-ἐστὶν (estin)-'to be') the record, that God hath given-ἔδωκεν (edoken)-to give) to us eternal life, and this life is-ἐστιν (estin)-'to be') in-ἐν (en)-in) his Son."

-(1 John 5:11)

  • hath given-ἔδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["GIVES"]

1. Redemption

2. Adoption

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Redemption & Adoption

 

 

 

Authorized Version 1611 [Punctuation / Italics]

&

King James Bible 1769 [Spelling]

Concordance / Lexicon:

  • Analytical Concordance to the Bible: Robert Young, 1880.

  • The New Strong's Exhaustive Concordance of the Bible.

  • Thayer's Greek Lexicon.

  • Friberg Analytical Greek Lexicon

  • Gingrich, Greek New Testament Lexicon

  • Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Key:

  •  G#### : Strong's Exhaustive Concordance Number:— used when comparing Greek words that share the same Root Word, but not the same Inflection / Parsing.

  • Open Bracket [(abc)] : My commentary insert/input.

Commentaries:

  • StudyLight.org: SL (click on to see commentary page)

  • BibleHub.com: BH (click on to see commentary page)

Greek Interlinear:

Redemption

 

 

 

 

 

 

 

 

 

 

Scrivener's Textus Receptus 1894
23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, 24 δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ· 25 ὃν προέθετοΘεὸς ἱλαστήριον, διὰ τῆς πίστεως, ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων, ἐν τῇ ἀνοχῇ τοῦ Θεοῦ· 26 πρὸς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.

Romans 3:23-26

23 For all-πάντες (pantes)-all, every (plural)) *have sinne d-ἥμαρτον (hemarton)- properly: to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin:—for your faults, offend, sin, trespass)) , and-καὶ (kai)-and, also) come short-ὑστεροῦνται (husterountai)-come short (of), (i.e. generally: to fall short (be deficient):—come behind (short), be destitute, fail, lack, suffer need, (be in) want) of the glory of God, 24 Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) *freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill), through-διὰ (dia)-through) the-τῆς (tes)-the) *redemption-ἀπολυτρώσεως (apolutroseos)-a loosing away, (i.e. deliverance) that is-τῆς (tes)-of the) in-ἐν (en)-in) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ): 25 Whom-ὃν (hon)-whom) God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) *hath //set forth-προέθετο (proetheto)-to put before, to place before, purpose) (Or, foreordained) *to be a propitiation-ἱλαστήριον (hilasterion)-place of propitiation, an expiatory sacrifice, relating to an appeasing or expiating, having placating or expiating force, expiatory; a means of appeasing or expiating, a propitiation),  through-διὰ (dia)-through, by means of) *faith-πίστεως (pisteos)-believe, faithfulness, steadfasness) in-ἐν (en)-in) his-αὐτοῦ (autou)-of him) *blood-αἵματι (haimati)-of man or animals, (specially: the atoning blood of Christ); by implication: bloodshed)), to-εἰς (eis)-into, to) declare-ἔνδειξιν (endeixin)-a shewing, demonstration,  showing forth, proof: i.e. manifestation)  his-αὐτοῦ (autou)-of him) *righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (equity (of character or act), (When affirmed of Christ, denotes his perfect moral purity, integrity, sinlessness) for-διὰ (dia)-on account of, because of, for the sake of) the-τὴν (ten)-the) //remission-πάρεσιν (paresin)-a sending over, passing by, letting pass, disregarding) (Or, passing over) of sins-ἁμαρτημάτων (hamartematon)-a sin, transgression), that are past-προγεγονότων (progegonoton)-to become before, of sins committed previously ,to become or arise before, happen before, having occurred before), through-ἐν (en)-in) the-τῇ (te)-the)  forbearance-ἀνοχή (anoche)-a holding back, toleration) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity). 26 To-πρὸς (pros)-toward) *declare-ἔνδειξιν (endeixin)-a shewing, demonstration, showing forth, proof: i.e. manifestation)), I say, at-ἐν (en)-in) this-νῦν (nun)-at this time, the present, now) *time-καιρῷ (kairo)-a fixed time or season) his-αὐτὸν (auton)-of him) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, uprightness, (equity (of character or act)): that-εἰς τὸ (eis to)-with the view to) he-αὐτὸν (auton)-him) might be-εἶναι (einai)-'to be') *just-δίκαιον (dikaion)-just, righteous, (equitable (in character or act); by implication: innocent, holy (absolutely or relatively):—just, meet, right(-eous)), and-καὶ (kai)-and, also) *the justifier-δικαιοῦντα (dikaiounta)-to make or declare right, (to judge, declare, pronounce, righteous and therefore acceptable) of him which believeth-τὸν ἐκ πίστεως (ton ek pisteos)-who is of the faith of) in Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind)."

  • *example of Greek word: ἥμαρτον (hemarton)-have sinned click: Romans 5:12

  • *example of Greek word: δωρεὰν (dorean)-freely click: Matthew 10:8

  • *example of Greek word: ἀπολυτρώσεως (apolutroseos)-redemption click: Ephesians 4:30

  • *example of Greek word: προέθετο-hath set forth click: Ephesians 1:9 (he hath purpose)

  • *example of Greek word: ἱλαστήριον-to be a propitiation click: Hebrews 9:5 (mercyseat)

  • *example of Greek word: πίστεως (pisteos)-faith click: Romans 5:1

  • *example of Greek word: αἵματι (haimati)-blood click: Luke 22:20

  • *example of Greek word: δικαιοσύνης (dikaiosunes)-righteousness click: James 3:18

  • *example of Greek word: ἔνδειξιν (endeixin)-declare click: 2 Corinthians 8:24 (the proof)

  • *example of Greek word: καιρῷ (kairo)-time click: 1 Peter 1:5

  • *example of Greek word: δίκαιον (dikaion)-just click: Mark 6:20

  • *example of Greek word: δικαιοῦντα-the justifier click: Romans 4:5 (him that justifieth)

  • have sinned-ἥμαρτον: Verb, Second-Aorist, Active, Indicative, 3rd Person, PluralFor all ["missED"//"sinned"], and

  • come short-ὑστεροῦνται: Verb, Present, Passive, Indicative, 3rd Person, Plural: ["ARE-WANTING"] of the glory of God,

  • Being justified-δικαιούμενοι: Verb, Present, Passive, Participle,  Nominative, Plural, Masculine: ["beING-JUSTIFIED"] freely by his grace, through the redemption that is in Christ Jesus: Whom God

  • hath set forth-προέθετο: Verb, Second-Aorist, Middle, Indicative, 3rd Person, Singular: ["purposed"] to be a propitiation, through faith in his  blood, to declare his righteousness for the remission of sins,

  • that are past-προγεγονότων: Verb, Perfect, Active, Participle, Genitive, Plural, Neuter: ["HAVING-BEFORE-BECOME"//"having-occurred-before"], through the forbearance of God. To declare, I say, at this time his righteousness: that he

  • might be-εἶναι: Verb, Present, (No voice stated), Infinitive["TO-BE"]   just, and 

  • the justifier-δικαιοῦντα: Verb, Present, Active, Participle, Accusative, Singular, Masculine: ["One-JUSTIFYING"] of him which believeth in Jesus.

Being justified-δικαιούμενοι (dikaioumenoi)-to make or declare right) freely-δωρεὰν (dorean)-freely, gratis, for naught, gratuitously) by-τῇ (te)-the) his-αὐτοῦ (autou)-of him, his) grace-χάριτι (chariti)-grace, graciousness, favour, goodwill), through-διὰ (dia)-through) the-τῆς (tes)-the) redemption-ἀπολυτρώσεως (apolutroseos)-a loosing away, (i.e. deliverance) that is-τῆς (tes)-of the) in-ἐν (en)-in) Jesus-Ἰησοῦ (Iesou)-the Son of God, the Saviour of mankind) Christ-Χριστῷ (Christo)-"anointed", the Son of God, (i.e. the Messiah, an epithet of Jesus:—Christ):

    Being justified freely by his grace through the redemption that is in Christ Jesus. Glorious is the thought that justification in God's sight is now available to all people, not upon the basis of their success in keeping the commandments of any law, nor upon the basis of their having achieved any degree of moral perfection, or even excellence, and not upon the basis of their fulfilling any kind of law whatever, except that of meeting the terms upon which God provided it. True, those terms are called "a law of faith," a "perfect law of liberty," and a "royal law"; but such "law" is not in view here. Freely ... is appropriate, because nothing that man could ever do in a million years of righteous living could ever earn the tiniest fraction of the salvation God gives to people in Christ. The redemption that is in Christ ... The expression "in Christ" is, in some ways, the most important in all the Pauline writings, where this expression, or its equivalent, "in whom," "in him," etc., is used no less than 169 times.[27] What does it mean to be "in Christ"? It means to be in his spiritual body, called the church, the body of which Christ is the head, of which he is declared to be the Saviour, and which means having a spiritual relationship to Christ, a relationship of intimate union and identification with him. Redemption is not in faith, or baptism, or in anything else except being "in Christ." Right here is that device contrived by God himself by which a man might truly and legitimately be justified; and it might be looked upon as a divine corporation.-(Coffman Commentaries). SL

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    Redemption.—Literally, ransoming. The notion of ransom contains in itself the triple idea of a bondage, a deliverance, and the payment of an equivalent as the means of that deliverance. The bondage is the state of sin and of guilt, with the expectation of punishment; the deliverance is the removal of this state, and the opening out, in its stead, of a prospect of eternal happiness and glory; the equivalent paid by Christ is the shedding of His own blood.-(Ellicott's Commentary). BH

    by his graceHis free love. through the redemption that is in Christ Jesusa most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.-(Jamieson Fausset Brown.). BH

    And are justified — Pardoned and accepted. Freely — Without any merit of their own. By his grace — Not their own righteousness or works. Through the redemption — The price Christ has paid.-(Wesley's Explanatory Notes). SL

    Redemption The word signifies a ransoming, being derived from the word λυτρον , a ransom. (Note Matthew 20:28.) Dr. Hodge’s note on this word is very admirable: “The word translated redemption has two senses in the New Testament. 1. It means properly ‘a deliverance effected by the payment of a ransom.’ This is its primary etymological meaning. 2. It means deliverance simply, without any reference to the means of its accomplishment, whether by power or wisdom Luke 21:28: ‘The day of redemption (that is, of deliverance) draweth nigh;’-(Whedon's Commentary). SL

     If sinners then are to be “ justified,” it must be “ gratuitously” ( cf. “ the gift of righteousness,” Romans 5:17)— a justification effected “ through the redemption that is in Christ Jesus.”—“ To justify” is “ to count righteous” , p. 811 , whether (Romans 2:13Romans 3:4) the subject has been such in conduct or (as here) the opposite; the term is relative to status. The change of character ensues, as ch. 6 will show; God makes men righteous by treating them as such on Christ’ s account. Justification is forgiveness, and more; it implies reinstatement (see Romans 8:14-Esther :; cf. Luke 15:20-Jeremiah :).— By derivation “ redemption” is recovery by ransom” : the Greek term, however, like the English, came to include “ deliverance” broadly; the stricter connotation holds in this connexion— the thought of “ price,” the sense of the immense cost of man’ s salvation ( cf. 1 Corinthians 6:20 *, 1 Timothy 2:6), attaches to the word; Romans 3:25 speaks of “ the blood” (Mark 10:451 Peter 1:18 f.).-(Arthur Peake's Commentary). SL

    'Justified' -1344. dikaioo dik-ah-yo'-o; from 1342; to render (i.e. show or regard as) just or innocent: -free, justify(-ier), be righteous. 'Freely' -'free gift'. To receive the benefits of Christ's death is conditional (faith-Romans 3:22); but the 'basis' of our redemption, the reason WHY Christ died for us, contained no conditions. ( Rom_5:8 ). 'Grace' -Favor bestowed on the unworthy by a God who is tender and kind.."the idea of grace is a gift, given out of the sheer generosity of the giver's heart, a gift which the receiver could never have earned and could never have deserved by any efforts of his own".  'Redemption' -629. apolutrosis ap-ol-oo'-tro-sis; from a compound of 575 and 3083; (the act) ransom in full, i.e. (figuratively) riddance, or (specially) Christian salvation: -deliverance, redemption. -a 'ransoming from', a price paid for the deliverance of that which is delivered. 'Lutron'-is common in the papyri as the purchase-money in freeing slaves. (Robertson p. 347). This 'buying back' wasn't accomplished with silver or gold ( 1Pe_1:18-19 ), nor was it achieved with brains and brawn. 'It wasn't by culture or social standing. Deliverance doesn't lie in working our way out, or inventing our way out or subverting our way out, or carousing our way out, or thinking our way out, or warring our way out, but by admitting that CHRIST IS THE WAY OUT!'-(Mark Dunagan). SL

Whom-ὃν (hon)-whom) God-Θεὸς (Theos)-God, (God the Father:—the supreme Divinity)) hath //set forth-προέθετο (proetheto)-to put before, to place before, purpose) (Or, foreordained) to be a propitiation-ἱλαστήριον (hilasterion)-place of propitiation, an expiatory sacrifice, relating to an appeasing or expiating, having placating or expiating force, expiatory; a means of appeasing or expiating, a propitiation), through-διὰ (dia)-through, by means of) faith-πίστεως (pisteos)-believe, faithfulness, steadfasness) in-ἐν (en)-in) his-αὐτοῦ (autou)-of him) blood-αἵματι (haimati)-of man or animals, (specially: the atoning blood of Christ); by implication: bloodshed)),:

    Whom God had set forth to be a propitiation,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat [(of the old testament)], which was a type of him as such....Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people [(them that believe)]; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and which, as it could not be done by any other, nor in any other way, is expressed by "reconciliation", and "atonement": whence God may be said to be pacified, or made propitious[(Or. favorable)]; not but that he always loved his people, and never hated them; nor is there, nor can there be any change in God, from hatred to love, any more than from love to hatred: Christ has not, by his sacrifice and death, procured [(Or. obtained)] the love and favour of God, but has removed the obstructions which lay in the way of love's appearing and breaking forth; there was, a law broken, and justice provoked, which were to be attended to, and Christ by his sacrifice has satisfied both; so that neither the wrath of God, nor any of the effects of it, can fall upon the persons [(for which)] Christ is the propitiation for, even according to justice itself; so that it is not love, but justice that is made propitious: for this is all owing to the grace and goodness of God, who "hath set him forth", for this intent, in his eternal purposes and decrees; in the promises of the Old Testament, in the types, shadows, and sacrifices of the old law; by the exhibition of him in our nature, and in the ministration of the Gospel; and this is said to be through faith in his blood."-(Gill's Exposition). BH

    To be a propitiation - ἱλαστήριον hilastērion. This word occurs but in one other place in the New Testament. Hebrews 9:5, "and over it (the ark) the cherubim of glory shadowing the mercy-seat. It is used here to denote the lid or cover of the ark of the covenant. It was made of gold, and over it were the cherubim...And the blood of the bullock offered on the great day of atonement, was to be sprinkled "upon the mercy-seat," and "before the mercy-seat," "seven times," Leviticus 16:14-15. This sprinkling or offering of blood was called making "an atonement for the holy place because of the uncleanness of the children of Israel," etc. Leviticus 16:16. It was from this mercy-seat that God pronounced pardon, or expressed himself as reconciled to his people. The atonement was made, the blood was sprinkled, and the reconciliation thus effected. The name was thus given to that cover of the ark, because it was the place from which God declared himself reconciled to his people. Still the inquiry is, why is this name given to Jesus Christ? In what sense is he declared to be a propitiation? It is evident that it cannot be applied to him in any literal sense. Between the golden cover of the ark of the covenant and the Lord Jesus, the analogy must be very slight, if any such analogy can be perceived. We may observe, however,

(1) That the main idea, in regard to the cover of the ark called the mercy-seat, was that of God's being reconciled to his people; and that this is the main idea in regard to the Lord Jesus whom "God hath set forth."

(2) this reconciliation was effected then by the sprinkling of blood on the mercy-seat, Leviticus 16:15-16. The same is true of the Lord Jesus - by blood.

(3) in the former case it was by the blood of atonement; the offering of the bullock on the great day of atonement, that the reconciliation was effected, Leviticus 16:17-18. In the case of the Lord Jesus it was also by blood; by the blood of atonement. But it was by his own blood. This the apostle distinctly states in this verse.

(4) in the former case there was a sacrifice, or expiatory offering; and so it is in reconciliation by the Lord Jesus. In the former, the mercy-seat was the visible, declared place where God would express his reconciliation with his people. So in the latter, the offering of the Lord Jesus is the manifest and open way by which God will be reconciled to people.

(5) in the former, there was joined the idea of a sacrifice for sin, Leviticus 16. So in the latter. And hence, the main idea of the apostle here is to convey the idea of a sacrifice for sin; or to set forth the Lord Jesus as such a sacrifice. Hence, the word "propitiation" in the original may express the idea of a propitiatory sacrifice, as well as the cover to the ark. The word is an adjective, and may be joined to the noun sacrifice, as well as to denote the mercy-seat of the ark. This meaning accords also with its classic meaning to denote a propitiatory offering, or an offering to produce reconciliation. Christ is thus represented, not as a mercy-seat, which would be unintelligible; but as the medium, the offering, the expiation, by which reconciliation is produced between God and man.-(Barnes' Notes). BH

    Through faith in his blood — This shows what we are to understand both by the απολυτρωσις, redemption, and the ιλαστηριον, propitiation; viz. that they refer to the sacrificial death of Jesus Christ, as the atonement made, and the price paid down, for the redemption of the souls of men.-(Adam Clarke Commentary). SL

    Before leaving Romans 3:24, the seeming paradox of how God's grace is free and at the same time all people do not receive it, should be observed. Paul wrote Titus: For the grace of God hath appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world (Titus 2:11,/12). From this, it is plain that God's grace having appeared, and salvation having been brought to all people, refer to the availability of that grace and salvation, and not to their being unconditionally bestowed. From the farmer who reaps down his fields to the fishermen off the Grand Banks, all men receive God's gifts conditionally, and never unconditionally. Thus, it is no surprise that God's grace and salvation came "instructing men," with the necessary deduction that rejection of the instructions was automatically rejection of the grace and salvation. Failure to comply with divinely imposed conditions is forfeiture of all benefits conditionally given.-(Coffman Commentaries). SL

     Propitiation. Ιλαστηριον signifies mercy-seat. Ιλασμος , propitiation. The whole Hebrew ritual prohibited an approach to God without the shedding of blood. The question is, how the Hebrew christians would understand this phrase. Their current language would be, “We have boldness to enter into the holiest by the blood of Jesus.” Hebrews 10:19. It was by the sprinkling of blood, that is, his own blood, by which he sanctifies his people. Hebrews 12:24Hebrews 13:12. The forgiveness of sins is twice connected with redemption in his blood. Ephesians 1:7Colossians 1:14.-(Sutcliffe's Commentary). SL

    'Set forth' -publicly, openly. 'Propitiation' -satisfaction, appeasement, having a placating or expiating force. To propitiate is to appease, to render favorable. 'Propitiation' -satisfaction, appeasement, having a placating or expiating force. To propitiate is to appease, to render favorable. In the Greek translation of the Hebrew Scriptures (LXX), this is the word used to describe the 'mercy seat', where atonement was made in the O.T. In contrast, the true "means" of appeasing the penalty that sin demands, wasn't veiled or hidden, but publicly shown to all, i.e. Christ died in full public view.  'through faith' -such appeasement for sin does have conditions. 'in his blood' -again, not just faith 'in' anything.-(Mark Dunagan). SL

to-εἰς (eis)-into, to) declare-ἔνδειξιν (endeixin)-a shewing, demonstration,  showing forth, proof: i.e. manifestation)  his-αὐτοῦ (autou)-of him)  righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, (equity (of character or act), (When affirmed of Christ, denotes his perfect moral purity, integrity, sinlessness) for-διὰ (dia)-on account of, because of, for the sake of) the-τὴν (ten)-the) //remission-πάρεσιν (paresin)-a sending over, passing by, letting pass, disregarding) (Or, passing over) of sins-ἁμαρτημάτων (hamartematon)-a sin, transgression), that are past-προγεγονότων (progegonoton)-to become before, of sins committed previously ,to become or arise before, happen before, having occurred before), through-ἐν (en)-in) the-τῇ (te)-the)  forbearance-ἀνοχή (anoche)-a holding back, toleration) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity).:

    to declare-, εις ενδειξιν, for a demonstration of his, God’s, own righteousness: both his justice and mercy, especially the former, that thereby it might appear he could pardon sin, without any impeachment [(def. treason)] of his righteousness, in that he did not pardon it without full satisfaction made to the law by the sufferings of Christ, who was wounded for our transgressions, and on whom was laid that chastisement of sin which was necessary to procure our peace, and render our acceptance with God consistent with the divine perfections, and the equity of his government.-  (Benson Commentary). BH

    To show his righteousness ... Here in the heart of this magnificent passage, called by Olshausen "the Acropolis of the Christian faith,"[31] a true definition of the kind of righteousness which constituted Paul's principal theme in Romans is delivered. It is the intrinsic righteousness of God. It is true that there is some reference to the other class of righteousness (imputed, or forensic); but, throughout this great letter, it is the character of God that Paul discussed. At the beginning of this verse, Paul mentioned the offering of Christ; and here, in these words, the reason for God's so doing is stated. It was for the purpose of showing, or making known to all people, the righteous character of God. God was not merely winking at sin in those long pre-Christian ages; in the fullness of time, God would sacrifice the Son himself, "whom he made to be sin on our behalf," that he might show just what a terrible thing sin is, and to demonstrate that no sin will at last be tolerated by God. Such a view of God's eternal righteousness could never have been known until God gave his only begotten Son.-(Coffman Commentaries). SL 

    Sins that are past- Sins committed before the death of Christ. That atoning death reflected back its efficacy upon previous ages and generations. That is, God, in view of that foreknown atonement, withheld penalty until the sacrifice, and then fully pardoned it. Forbearance- God forebore for ages in view of the propitiation.-(Whedon's Commentary). SL

    Because of (or, on account ofthe prætermission (passing over), [i.e., because He had allowed the sins of the race which were committed before Christ’s death to pass by unpunished, whereby His righteousness was obscured, and hence the need of a demonstration or manifestation in the atoning sacrifice, that fully justified the demands of righteousness, and at the same time effected a complete remission of sins, and justification of the sinner.—P. S.].-(Lange's Commentary). SL 

    through the forbearance of God—God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world.-(Jamieson Fausset Brown). BH

    To declare his righteousness — εις ενδειξις, for the manifestation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.-(Adam Clarke Commentary). SL

   'to show' -to demonstrate. God cannot just let sin slip by. If sin in the past was left unpunished was it because God was ignoring it? Did he think it wasn't very important? This phrase teaches the truth, that if patience was shown to sinful men and sins in the past, it was IN VIEW OF THE COMING SACRIFICE OF CHRIST. God's justifying us, MUST OF ITSELF BE JUST. God cannot deliver us by an unrighteous method. ( Act_17:30 ) Here we encounter another passage that teaches that the benefits of the blood of Christ flow both ways ( Heb_9:15 ). 'That is, to demonstrate that God was not unrighteous when He passed over (left unpunished) sins committed in earlier days, in the period of His forbearance.'-(Mark Dunagan). SL

To-πρὸς (pros)-toward) declare-ἔνδειξιν (endeixin)-a shewing, demonstration, showing forth, proof: i.e. manifestation)), I say, at-ἐν (en)-in) this-νῦν (nun)-at this time, the present, now) time-καιρῷ (kairo)-a fixed time or season) his-αὐτὸν (auton)-of him) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice, uprightness, (equity (of character or act)): that-εἰς τὸ (eis to)-with the view to) he-αὐτὸν (auton)-him) might be-εἶναι (einai)-'to be') just-δίκαιον (dikaion)-just, righteous, (equitable (in character or act); by implication: innocent, holy (absolutely or relatively):—just, meet, right(-eous)), and-καὶ (kai)-and, also) the justifier-δικαιοῦντα (dikaiounta)-to make or declare right, (to judge, declare, pronounce, righteous and therefore acceptable) of him which believeth-τὸν ἐκ πίστεως (ton ek pisteos)-who is of the faith of) in Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind).:

    at this time] The word translated “time” means usually occasion, “special time,” “due time.” Same word as ch. Romans 5:6. Such a sense is natural here. The “declaration” of God’s righteousness in pardon was made not only “at this time,” as distinct from a previous age (that of the O. T.), but “at this due time,” the crisis fixed by the Divine purpose. that he might be] i.e., practically, “might be seen to be,” “that He might be in His creatures’ view.” just] With the justice of a judge; giving full honour to the Law.-(Cambridge BSC). BH

    To declare, I say, at this time — To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing THE sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and making it honourable; of showing the infinite purity of his justice, and of saving a lost world.-(Adam Clarke Commentary). SL

    And the justifier of him ... - Greek, "Even justifying him that believeth, etc." This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty "not" be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation. Him which believeth in Jesus - Greek, "Him who is of the faith of Jesus;" in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.-(Barnes' Notes). BH

    his righteousness: that he might be just, and the justifier of him that believeth in JesusGlorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!-(Jamieson Fausset Brown). BH

    And the justifier of him that hath faith in Jesus ... As the English Revised Version (1885) margin shows, this clause in the Greek New Testament reads, "the justifier of him that is of faith of Jesus," and the true meaning of the passage is not that the believer's "faith, faith alone, has God's righteousness."[35] "Him that is of the faith of Jesus" does not indicate that the believer's faith is the ground of salvation, but that the faith of the Son of God is the ground of it. Who is he that is "of the faith of Jesus"? Such a one is the person "in Christ," who is dead to himself, walking in newness of life, sealed with the Holy Spirit of promise, and having been baptized into God's corporate reality, the spiritual body of Christ, and who is, therefore, possessed of a new identity, being no longer his own self, but Christ. As Paul wrote, "For me to live is Christ" (Philippians 1:20). No person whatsoever may expect salvation upon any other foundation than his total identity with Christ. Only the faith of Christ is sufficient to save any person; and the believer's faith, which is merely one of the conditions upon which he may become possessor of Christ's faith, can never justify him, apart from his being in the Lord Jesus Christ, and actually having put on Christ, in the sense of clothing himself with the Lord, and having taken upon him the name of Christ. As to when a person has such status, the Scriptures are clear. When does the believer put on Christ? For as many of you as were baptized into Christ did put on Christ (Galatians 3:27). And when does the believer take the name of Christ? They were baptized into the name of the Lord Jesus (Acts 19:5).-(Coffman Commentaries). SL 

    'For the showing' -what God did in Christ not only spoke in relation to the sins that were gone, but it demonstrates 'at the present season' that God is just to declare the sinner, who demonstrates faith in Jesus, to be innocent and right with Him. Without the sacrifice of Christ, any acquittal of the sinner IS UNJUST!.-(Mark Dunagan). SL

Scrivener's Textus Receptus 1894
12 εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί, 13 ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους, καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 14 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν ἁμαρτιῶν·

 

Colossians 1:12-14

12 *Giving thanks-εὐχαριστοῦντες (eucharistountes)-to thank, be thankful, (i.e. (actively) to express gratitude (towards)) unto the-τῷ (to)-to the) Father-πατρὶ (patri)-father, (God is called the Father)), which-τῷ (to)-the) hath made us-ἡμᾶς (hemas)-us) meet-ἱκανώσαντι (hikanosanti)- to make sufficient, make able (meet)) to-εἰς (eis)-into) be partakers-μερίδα (merida)-division, portion, (i.e. an assigned part, a portion, share)) of the-τοῦ (tou)-of the) inheritance-κλήρου (klerou)-a lot, possession, (what is obtained by lot, allotted portion)) of the-τῶν (ton)-of the) Saints-ἁγίων (hagion)-set apart, separate) in-ἐν (en)-in) light-φωτί (photi)-light, (fig. of believers: w. focus on the effect of divine illumination displayed in them)): 13 Who-ὃς (hos)-who) *hath delivered-ἐρρύσατο (errusato)-to rescue, to deliver) us-ἡμᾶς (hemas)-us) from-ἐκ (ek)-out from, out of) the-τῆς (tes)-the) *power-ἐξουσίας (exousias)-authority, jurisdiction, domain) of-τοῦ (tou)-of the) *darkness-σκότους (skotous)-darkness), and-καὶ (kai)-and, also) hath translated-μετέστησεν (metestesen)-to put over, translate, (properly: to transfer)) us into-εἰς (eis)-into) the-τὴν (ten)-the) kingdom-βασιλείαν (basileian)-kingdom) of //his-αὐτοῦ (autou)-of him) dear-ἀγάπης (agapes)-love) Son-υἱοῦ (huiou)-son, offspring) (Gr. the Sonne of his love), 14 In-ἐν (en)-in) whom-(ho)-whom) we have-ἔχομεν (echomen)-to have) *redemption-ἀπολύτρωσιν (apolutrosin)-a loosing away, deliverance, (a releasing effected by payment of ransom)) through-διὰ (dia)-through, by means of) his-αὐτοῦ (autou)-of him) blood-αἵματος (hamartion)-blood, (i.e. of the blood of Christ)), even the-τὴν (ten)-the) *forgiveness-ἄφεσιν (aphesin)-a sending away, letting go) of-τῶν (ton)-of the) sins-ἁμαρτιῶν (hamartion)-sin, error, offense):

 

 

  • Giving thanks-εὐχαριστοῦντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["thankING"//"giving-thanks"] unto the Father, which 

  • hath made meet-ἱκανώσαντι: Verb, Aorist, Active, Participle, Dative, Singular, Masculine: ["One-making-enough"] us to be partakers of the

  • inheritance-κλήρου: Noun, Genitive, Singular, Masculine: ["LOT"//"allotment"] of the Saints in light: Who

  • hath delivered-ἐρρύσατο: Verb, Aorist, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["rescuES"] us from the power of darkness, and

  • hath translated-μετέστησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["transports"] us into the kingdom of his dear Son, In whom

  • we have-ἔχομεν: Verb, Present, Active, Indicative, 1st Person, Plural: ["WE-ARE-HAVING"] redemption through his blood, even the forgiveness of sins:

Giving thanks-εὐχαριστοῦντες (eucharistountes)-to thank, be thankful, (i.e. (actively) to express gratitude (towards)) unto the-τῷ (to)-to the) Father-πατρὶ (patri)-father, (God is called the Father)), which-τῷ (to)-the) hath made us-ἡμᾶς (hemas)-us) meet-ἱκανώσαντι (hikanosanti)- to make sufficient, make able (meet)) to-εἰς (eis)-into) be partakers-μερίδα (merida)-division, portion, (i.e. an assigned part, a portion, share)) of the-τοῦ (tou)-of the) inheritance-κλήρου (klerou)-a lot, possession, (what is obtained by lot, allotted portion)) of the-τῶν (ton)-of the) Saints-ἁγίων (hagion)-set apart, separate) in-ἐν (en)-in) light-φωτί (photi)-light, (fig. of believers: w. focus on the effect of divine illumination displayed in them))::

    'GIVING THANKS' -Gratitude is a prominent theme in this letter (Col 2:7; 3:15, 17; 4:2). Eadie notes, 'such joy is no romantic enthusiasm, for it is based upon experience .' (p. 31) 'Patience, perseverance, and joy should continually be accompanied by a thankful spirit. In Christianity, it has been well said, theology is grace, and ethics is gratitude . If God's action and attitude toward his people have been characterized by grace, their response to him, in life and conduct as well as in thought and word, should be characterized by gratitude. Nothing less is fitting .' (F.F. Bruce p. 49) ( Eph_5:4 ). People often will say, 'Never lose your sense of humor'. Let it also be said, 'May you never lose your sense of gratitude towards God.' 'UNTO THE FATHER' -Where Paul has us direct our gratitude ( Eph_5:20 ). 'MADE US MEET' -2427. hikanoo hik-an-o'-o; from 2425; to enable, i.e. qualify: -make able (meet). Point to Note: Since everyone doesn't have an inheritance in heaven ( 1Th_4:13 )-[("as others which have no hope")], and yet God desires that all be saved ( 2Pe_3:9 ) it must be assumed that certain conditions need to be met before God "qualifies" one ( Joh_1:12 ). Those conditions are hearing the gospel ( Rom_10:17 ); faith ( Joh_3:16 ); repentance ( Act_17:30 ); confession ( Rom_10:9 /10 ); and baptism ( Mar_16:16 ). And note, since God "made us meet", such conditions as faith and baptism are not to be viewed as human attempts to merit or earn salvation. Both are part of God's gracious provisions for our salvation, that we must simply submit to ( Eph_2:1-8 ). 'PARTAKERS OF THE INHERITANCE' -'to share the lot of those who are living in the light' (Phi). Points to Note: 1. 'For his holy people, the people of his choice, God in earlier days provided an earthly inheritance, a land which they might enter and possess. But the inheritance in view here belongs to a higher plane and a more enduring order than any terrestrial Canaan.' (F.F. Bruce p. 50). 2. Thus Christians, Jewish and Gentile believers in Christ, the church now constitutes the "people of God" ( Gal_3:26-29 ; 1Pe_2:9 ; Eph_2:11-22 ). No matter "who" you are. If you are a Christian, then God has qualified you to receive the inheritance that is reserved for every faithful Christian! You, even plain ordinary you, can go to heaven too!-(Mark Dunagan). SL

 


 

COLOSSIANS 1-12.jpg

Who-ὃς (hos)-who) hath delivered-ἐρρύσατο (errusato)-to rescue, to deliver) us-ἡμᾶς (hemas)-us) from-ἐκ (ek)-out from, out of) the-τῆς (tes)-the) power-ἐξουσίας (exousias)-authority, jurisdiction, domain) of-τοῦ (tou)-of the) darkness-σκότους (skotous)-darkness)and-καὶ (kai)-and, also) hath translated-μετέστησεν (metestesen)-to put over, translate, (properly: to transfer)) us into-εἰς (eis)-into) the-τὴν (ten)-the) kingdom-βασιλείαν (basileian)-kingdom) of //his-αὐτοῦ (autou)-of him) dear-ἀγάπης (agapes)-love) Son-υἱοῦ (huiou)-son, offspring) (Gr. the Sonne of his love), :

    Delivered us from the power of darkness — Darkness is here personified, and is represented as having εξουσια, power, authority, and sway; all Jews and Gentiles, which had not embraced the Gospel, being under this authority and power. And the apostle intimates here that nothing less than the power of God can redeem a man from this darkness, or prince of darkness, who, by means of sin and unbelief, keeps men in ignorance, vice, and misery.  Translated us into the kingdom, c.] He-[(God)] has thoroughly changed our state, brought us out of the dark region of vice and impiety, and placed us in the kingdom under the government of his dear Son, υιου της αγαπης αυτου, the Son of his love the person whom, in his infinite love, he has given to make an atonement for the sin of the world.-(Adam Clarke Commentary). SL

    Out of the power of darkness ... This is the power of Satan, the kingdom of evil, or the realm of the lost. Throughout the New Testament, the unsaved portion of humanity are represented as subjects of an evil ruler, a heartless tyrant who keeps them captive; and the idea of release from captivity is inherent in the words Paul chose here. "The word `translated' is a word properly applied to the transplanting of races.[24] "Josephus uses it of the deportation of the Israelites by the Assyrian king."[25] By the use of the same word here, Paul declared the defeat of the evil kingdom, the vanquishing of its ruler Satan, the release of his captives and the transplanting of them into a wholly new and marvelously better environment. "Out of the kingdom of darkness into the kingdom of the Son of his love!".-(Coffman Commentaries). SL

    Who hath delivered- This verse is in explication of the preceding statement of the Father’s work. Darkness- is the element of evil and sin in which sinners are, and from which they have no power of self-deliverance. It is as if an inexorable tyrant held them in bondage. The Father is their deliverer. At the same time he transfers them into another realm, where holiness is predominant, namely, the kingdom of his Son. The transition is wholly moral, of course, but as marked as if it were from one territory to another. His dear Son Rather, the Son of his love, as in the margin, the only-begotten of the Father, upon whom his love rests.-(Whedon's Commentary). SL

    They were translated from a bad to a better ruling power. So the believer is moved from the realm and power of darkness and bondage to the kingdom of light and freedom. The laws of this kingdom are prescribed by Christ, its honours and privileges granted by Him, and its future history and triumphs will ever be identified with His own transcendent glory.-(Preacher's Complete Homiletical Commentary). SL

    Giving thanks unto the Father Of all mercy and grace, who, by justifying and sanctifying us through faith in his Son, and the influence of his Spirit, hath not only entitled us to, but wrought in us, a meetness, that is, an increasing meetness, for the inheritance of the saints in light For, being in Christ, we are, in a measure at least, new creatures, old things being passed away, and all things, in a great degree, become new2 Corinthians 5:17; where see the note. Who In order to this meetness for the heavenly inheritance;  hath delivered us from the power of darkness- That is, the power of the prince of darkness, and all his infernal legions, called, (Ephesians 6:12,) the rulers of the darkness of this world; and we are delivered from their power when, being rescued from that state of ignorance and error, of impenitence and unbelief, in which we naturally lie involved, we are brought to know the truth, and the truth makes us free from the guilt and power of sin, John 8:32Romans 8:2.-(Joseph Benson's Commentary). SL

    'WHO' -i.e. the Father (1:12). Now Paul describes their glorious deliverance from a condition of former hopelessness. 'OUT OF THE POWER OF DARKNESS' -'the dominion of' (Con). 1. Unfortunately, many members attempt to glorify or romanticize their "unconverted days". God brings us back to reality ( Rom_6:21 ; 1Pe_4:1-4 ). These were not the days of "wine and roses", rather, they were the days of darkness. 2. Eadie notes, 'What men should believe and what they should do, what they should rest on and what they should hope for, what the mind should fasten on as truth and what the heart should gather in upon itself as a portion, what the spirit should present as acceptable worship and what the conscience should venerate as a rule of duty--all had been a matter of deep perplexity or hopeless uncertainty to the Colossians prior to their spiritual translation. There were occasionally in the heathen world shrewd guesses at truth...But the masses were involved in obscurity..Ignorance, vice, and misery, the triple shades of this darkness, held possession of them.' (pp. 35-36) ( Act_26:18 ). 3. And lest the reader suppose that things have changed, and that people outside of Christ in our enlightened 20th Century are close to the light. Allow me to say the following words: Evolution, Abortion, Gay Rights, Casinos, Cocaine, Alcohol, Astrology, Pornography and Feminism. A mere casual reading of bumper stickers will inform you that your neighbors are in darkness just as much as the neighbors and friends of these Christians in Colossae. 4. And let us also remember the "darkness" that exists in the denominational world, from hence we hear things like, 'It doesn't matter what you believe, just as long as you're sincere.' Or, 'baptism isn't essential to salvation.' 'THE KINGDOM OF THE SON OF HIS LOVE' -'kingdom of his beloved Son' (Con). THE SON OF HIS LOVE' -'This kingdom is also a realm of love, for the Son who rules is the supreme object of the Father's affection. He is the well-beloved Son; he is "the Son of his love." (Erdman p. 48) Thus if one is in the kingdom, they are definitely in the right place, as far as God is concerned. What closer relationship could a person have with God while upon this earth, then be in the kingdom in which His beloved Son rules???  This means that those in the Kingdom have a personal relationship with Jesus Christ, for it is the Kingdom that He rules over ( Eph_1:22 /23 ). Thus, Jesus isn't a distant Savior. We don't need angels, Mary, Joseph or the Righteous Brothers to intercede for us or inform the Lord that we are in need ( Heb_4:14-16 ).-(Mark Dunagan). SL 

In-ἐν (en)-in) whom-(ho)-whom) we have-ἔχομεν (echomen)-to have) redemption-ἀπολύτρωσιν (apolutrosin)-a loosing away, deliverance, (a releasing effected by payment of ransom)) through-διὰ (dia)-through, by means of) his-αὐτοῦ (autou)-of him) blood-αἵματος (hamartion)-blood, (i.e. of the blood of Christ)), even the-τὴν (ten)-the) forgiveness-ἄφεσιν (aphesin)-a sending away, letting go) of-τῶν (ton)-of the) sins-ἁμαρτιῶν (hamartion)-sin, error, offense)::

     In whom we have redemption — Who has paid down the redemption price, even his own blood, that our sins might be cancelled, and we made fit to be partakers of the inheritance among the saints in light.-(Adam Clarke Commentary). SL

    In whom ... This is the characteristic Pauline expression focusing all blessing in the Lord Jesus Christ. Out of Christ there is nothing; in him is eternal life. Out of Christ there is condemnation; in him is redemption. Out of Christ there is guilt; in him is forgiveness, pardon and salvation. The holy Scriptures repeatedly declare that "we are baptized into Christ" (Romans 6:3); and this truth is repeated here because so many seem unaware of it.-(Coffman Commentaries). SL

    In whom we have redemption — This is treated of from the middle of Colossians 1:18. The voluntary passion of our Lord appeased the Father's wrath, obtained pardon and acceptance for us, and, consequently, dissolved the dominion and power which Satan had over us through our sins. So that forgiveness is the beginning of redemption, as the resurrection is the completion of it.-(Wesley's Explanatory). SL

    In whom- All human redemption from deserved punishment and wrath is in Christ; in what he is and has done, and only in union with him, is it possessed. The Redeemer, whose shed blood is the ransom price, is Lord and King in this kingdom, in which he reigns supreme. In this verse we have a transition to a grand description of the person and work of our Lord. Its statement, that in the Son of God’s love we have the redemption, is, we conceive, the fundamental thought and theme of the epistle. Upon this proposition are based the pointed warnings against the errors which furnished the occasion of writing.-(Whedon's Commentary). SL

    The Author of redemption.—“In whom we have redemption” (Colossians 1:14). Christ, the Son of God’s love [(Or, "the Son of his love")], by the sacrifice of Himself, accomplished our redemption; and it is only as we are in Him by faith that we actually partake of the freedom He purchased for us. His blood is not merely the ransom paid for our deliverance, but He is Himself the personal, living source of redemption. The deliverance of humanity is not simply in the work of Christ, through what He did and suffered, but in Himself.—“the strong Son of God,” the crucified, risen, and living Saviour. It is not only a rescue from condemnation and punishment, but a deliverance from the power and bondage of evil. The words “in whom we have redemption” teach much and imply more. They describe a continuous gift enjoyed, a continuous process realised by all who have been translated into the kingdom of the Saviour. In them the power of redemption is being carried on, so that they die unto sin, and live unto God, and experience a growing meetness for the inheritance of the saints in light (Spence). Christ only could be the Redeemer of men; He combined in one person the divine and human natures: He could therefore meet the demands of God and the necessities of man.-(Preacher's Complete Homiletical Commentary). SL

    'IN WHOM' -i.e. in the Son. Thus being "in the kingdom" is the same as being "in Christ". Which means: (a) Absolutely no redemption or salvation is found outside of Christ ( Eph_1:3 ). Or, in other words, those outside the church aren't saved ( Eph_5:23 ; Act_2:47 ; Act_20:28 ). (b) Those outside of Christ have no favorable relationship with God ( 1Pe_2:9 /10 ; Eph_2:11 ). (c) Again, the significance of baptism is seen. For baptism stands between one and being "in Christ" ( Gal_3:26 /27 ).-(Mark Dunagan). SL

    The English, or rather Latin, word “redemption” is not a perfect synonym of the term employed by the apostle (ἀπολύτρωσις-[(redemption)]). It means a ransoming off—deliverance on the ground of ransom. God has openly exhibited Christ to the world as a propitiatory offering for sin, unto all who believe in Him, in order that He might fully exhibit His pardoning mercy (His δικαιοσύνη-[(righteousness)]) in respect to the forgiveness of sins under the past and present dispensations (Stuart).-(Preacher's Complete Homiletical Commentary). SL

    "The real redemption [apolutrosis, lit. ransoming away] needed by men is not a redemption from fate by gnostic aeons [intermediate deities]; it is a redemption from sin by a Divine-human Mediator." [Note: Johnson, 472:345.]

"Redemption and forgiveness are not exactly parallel or identical concepts, but by putting the two terms in apposition to each other, the apostle teaches that the central feature of redemption is the forgiveness of sins." [Note: Vaughan, p. 180. ]. Forgiveness of sins is an important motif in this epistle (cf. Colossians 2:13Colossians 3:13). This pericope contains a beautiful picture of Christian growth that is God’s will for every believer. Paul alluded to the same concept later (Colossians 2:7). The Christian grows more as a fruit tree than as a stalk of wheat. We do not just bear fruit and then die. We continue to grow in our ability to bear fruit as we increase in the knowledge of God. Each passing year should see both growth in the Christian’s spiritual life and an increase in his or her fruitfulness.-(Expository Notess Dr. Thomas Constable). SL

Scrivener's Textus Receptus 1894
13 ἐν ᾧ καὶ ὑμεῖς, ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ Ἁγίῳ, 14 ὅς ἐστιν ἀῤῥαβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ

 

Ephesians 1:13-15

13 "In-ἐν (en)-in) whom-(ho)-whom) ye-ὑμεῖς (humeis)-ye, ye yourselves) also-καὶ (kai)-and, also) trusted after that ye heard-ἀκούσαντες (akousantes)-to give ear, hearken) the-τὸν (ton)-the) word-λόγον (logon)-a word, speech, matter, reason, (equivalent to preaching)) of-τῆς (tes)-of the) truth-ἀληθείας (aletheias)-truth, verity), the-τὸ (to)-the) Gospel-εὐαγγέλιον (evaggelion)-good news, word) of your-ὑμῶν (humon)-of you) *salvation-σωτηρίας (soterias)-safety, deliverance, salvation): in-ἐν (en)-in) whom- (ho)-whom) also-καὶ (kai)-also) *after that ye believed-πιστεύσαντες (pisteusantes)-to adhere to, trust, rely on), *ye were sealed-ἐσφραγίσθητε (esphragisthete)-to seal, impress, to stamp) with that-τῷ (to)-to the) holy-Ἁγίῳ (Hagio)-holy) Spirit-πνεύματι (pneumati)-spirit) of-τῆς (tes)-of the) *promise-ἐπαγγελίας (epaggelias)-a promise), 14 Which-ὅς (hos)-which) is-ἐστιν (estin)-'to be') *the earnest-ἀρραβὼν (arrabon)-surety, pledge, earnest) of our-ἡμῶν (hemon)-of us) *inheritance-κληρονομίας (kleronomias)-what is obtained by lot, possession),