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Let Us Magnify the Lord Together Part III: The Work of the Son--Redemption

Let Us Magnify the Lord Together, Part III

The Work of the Son: Redemption

Ephesians 1:7-12 

Main Idea: In union with Christ, the Last Adam, we have received redemption, revelation and reclamation, so that we might be to the praise of his glory. 

Introduction: 

Halbrook. The one man Adam, through whom sin entered the world (Rom. 5:12), was a type of the One who was to come (Jesus, Rom. 5:14b), because as the first Adam was the head of the natural race, the Last Adam (1 Cor. 15:45) was the head of the spiritual race. Therefore, if any man is in Christ, he is a new creation (2 Cor. 5:17).  

Context & Structure: 

      A. Praise is due to God,

            Eph. 1:3 ¶ Blessed be the God and Father of our Lord Jesus Christ,

            Eph. 1:6 to the praise of his glorious grace,

            Eph. 1:12 to the praise of his glory.

            Eph. 1:14 to the praise of his glory. 

      B. because of the work done through the Trinity,

            • Work of the Father—vv. 3-6

            • Work of the Son—vv. 7-12

            • Work of the Spirit—vv. 13-14 

      C. which the believer experiences through his/her union with Christ.

            vv. 1:6 (“in the beloved”), 7 (“in him”), 9 (“in him), 10 (“in Christ,” “in him”), 11 (“in him”), 13 (“in him”) 

      I. Redemption – “in him” (1:7) 

            A. Redemption through his blood 

Hoehner. The word used here for redemption is used ten times in the NT, seven times by Paul, three times in Ephesians (1:7, 14; 4:30). . . The NT usage refers to one set free on the basis of a ransom paid to God by Christ’s death. It is granted that the main import of this word is release or setting free rather than payment, but it does not exclude the latter as some think. It is not either/or but both/and.

      It was not only in connection with Christ, which could refer to his life, but, more specifically, it was by Christ’s death. However, it is more than mere death because the blood speaks of sacrificial death. The OT writings very carefully indicated that the shedding of blood was involved in sacrifice. Sacrificial animals were not killed by strangulation. The shedding of blood is necessary (Lev. 17:11; Eph. 2:13; 1 Pet. 1:19) for without it there is no forgiveness of sins (Heb. 9:22), and Paul makes it clear that God has been propitiated in Christ’s redemption, which was in connection with his blood (Rom. 5:9). Therefore, the ransom price in connection with deliverance was the sacrificial death of Christ. Certainly, there are numerous references in the NT which refer to the blood of Christ as the ransom price for our sins (Acts 20:28; 1 Pet. 1:18-19; Rev. 1:5; 5:9; cf. 1 Cor. 6:20; 7:23).  

Hughes. Redemption is the payment of a price or ransom. The price was Christ’s own blood, and the object was our souls. All humanity was in the slave market of sin and thus powerless to affect self-deliverance, but Christ has purchased his Church with an infinite price as the Scriptures repeatedly attest. (1 Pet. 1:18, 19; Heb. 9:12b; Mark 10:45).  

            B. Forgiveness by his grace 

Hoehner. Sin is a violation of God’s holiness and righteousness and the violator must be punished. God sacrificed his Son, Christ, whereby he provided the payment for sins committed and set the sinner free from sin’s punishment. The effect of this was the cancellation of sin’s obligation resulting in the permanent release from the guilt and punishment of sin. All this was accomplished according to the standard of God’s wealth of grace.  

      II. Revelation – “in him” (1:8-10) 

            A. The extravagant grace of revelation 

Hoehner. Paul now is going to discuss God’s grace that is given to enable believers to understand his will. This is divided into three parts: its provision (v. 8), its manner (v. 9), and its goal (v. 10). With the combination of “the riches” and “he caused to abound” the overwhelming abundance of God’s grace is clearly demonstrated.  

            B. The “in-Christ” mystery revealed (1:9-10) 

Hoehner. The concept of “mystery” refers to something in ages past, hidden in God (3:9) and unable to be unraveled or understood by human ingenuity or study. It has now been revealed by the Holy Spirit to his holy apostles and prophets (3:4-5) who in turn have made it manifest to everyone. In 1 Cor. 2:7 it is connected with the wisdom of God, which is the crucified Christ who is the power of God for salvation to those who believe. In Eph. 2:11-3:13 the concept is further developed on the foundation of the crucified Christ where believing Jews and Gentiles are united into one, the body of Christ. The present context deals with making known the mystery of his will.  

                  1. His purpose set forth in Christ (1:9) 

                  2. His plan to unite all things in Christ (1:10) 

Hoehner. Believers have experienced the abundance of God’s grace in the redemption of Christ and in the provision of all insight and wisdom. This wisdom and insight have made known to them the secret plan of God, namely, that at the fullness of time God will unite in his dear Son Christ all the things in heaven and on earth. So Christ is the provision of redemption and the one in who God unites all things in heaven and on earth. 

Hughes. We do not share the pessimism and despair of the world, like that of G. N. Clark in his inaugural lecture at Cambridge when he said, “There is no secret and no plan in history to be discovered. I do not believe that any future consummation could make sense of the irrationalities of preceding ages.” But the redeemed know otherwise. History is going somewhere. All will make sense when everything is brought under the headship of Christ.

      All redeemed souls, all the universe, and all the faithful angelic hosts—literally everything in Heaven and on earth—everything material, everything spiritual, everything within, without, above, and below—will be united in Christ (Rom. 8:19-21; 2 Pet. 3:10-13; Matt. 19:28) 

      III. Reclamation – “in Christ” (1:11-12) 

Hoehner.  The subject of the entire doxology is God, but the emphasis has changed from what God has done, expressed in the active voice, to what the believers receive from God, expressed in the passive voice. One must remember that the focal point is Christ, for it is in him  that God accomplishes his purposes and the believers receive those benefits. This context demonstrates that God not only purposed to unite all things in the one head, Christ, in the future “fullness of the time,” but that the believers of this present age would “also” be God’s inheritance.  

            A. God’s sovereign work (1:11b-c) 

Hughes. Evidently, for Paul the doctrine of election was immensely comforting, just as it was centuries later for Jonathan Edwards, who wrote that “The doctrine has often appeared exceedingly pleasant, bright and sweet. Absolute sovereignty is what I love to ascribe to God.” 

            B. God’s sovereign purpose (1:12) 

Hoehner. We are God’s heritage because it was predestined for us and this is according to the purpose of God who continually works out his purpose in his entire providence according to his will after deliberation. In conclusion, then, the believers are God’s heritage (v. 11) in order that they, who already have their hope in Christ, might be to the praise of his glory.  

Conclusion: The Work of Christ, the Last Adam 

      A. In Christ we have redemption

            (Mark 10:45, Heb. 9:11; 1Pet. 1:18-19; Ps. 103:11-12, Isa. 44:22; Jer. 31:34; Mic. 7:19; Matt. 26:27-28; 1 John 1:9) 

      B. In Christ we have revelation

            (Matt. 11:25-30; 1 Cor. 1:21) 

      C. In Christ we have been reclaimed

            (Rev. 5:9-14; Rom. 8:28-39)

 

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