Luk 21:28, Rom 3:24, 8:23, 1Cor 1:30, Eph 1:7, 14, 4:30, Col 1:14 | Barnes | STEP | Verse 28. Your redemption draweth nigh . . This is expressed in the 31st verse thus: "the kingdom of God is nigh at hand"--that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea. (a) "your redemption draweth nigh"

Luke 21:28

Verse 28. Your redemption draweth nigh. Mt 24:33. This is expressed in the 31st verse thus: "the kingdom of God is nigh at hand"--that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea.

(a) "your redemption draweth nigh" Rom 8:23

Romans 3:24

Verse 24. Being justified. Being treated as if righteous; that is, being regarded and treated as if they had kept the law. The apostle has shown that they could not be so regarded and treated by any merit of their own, or by personal obedience to the law. He now affirms that if they were so treated, it must be by mere favour, and as a matter not of right, but of gift. This is the essence of the gospel. And to show this, and the way in which it is done, is the main design of this epistle. The expression here is be understood as referring to all who are justified, Rom 3:22. The righteousness of God, by faith in Jesus Christ, is "upon all who believe," who are all "justified freely by his grace."

Freely--δωρεαν. This word stands opposed to that which is purchased, or which is obtained by labour, or which is a matter of claim. It is a free, undeserved gift, not merited by our obedience to the law, and not that to which we have any claim. The apostle uses the word here in reference to those who are justified. To them it is a mere undeserved gift. It does not mean that it has been obtained, however, without any price or merit from any one, for the Lord Jesus has purchased it with his own blood, and to him it becomes a matter of justice that those who were given to him should be justified, 1Cor 6:20, 7:23, 2Pet 2:1, 1Pet 2:9, (Greek.) Acts 20:28, Isa 53:11. We have no offering to bring, and no claim. To us, therefore, it is entirely a matter of gift.

By his grace. By his favour; by his mere undeserved mercy. Rom 1:7.

Through the redemption--διατηςαπολυτρωσεως. The word used here occurs but ten times in the New Testament, Lk 21:28, Rom 3:24, 8:23, 1Cor 1:30 Eph 1:7,14, 4:30, Col 1:14, Heb 9:15, 11:35. Its root--λυτρον lutron--properly denotes the price which is paid for a prisoner of war; the ransom, or stipulated purchase-money, which being paid, the captive is set free. The word here used is then employed to denote liberation from bondage, captivity, or evil of any kind, usually keeping up the idea of a price, or a ransom paid, in consequence of which the delivery is effected. It is sometimes used, in a large sense, to denote simple deliverance by any means, without reference to a price paid, as in Lk 21:28, Rom 8:23, Eph 1:14. That this is not the sense here, however, is apparent. For the apostle in the next verse proceeds to specify the price which has been paid, or the means by which this redemption has been effected. The word here denotes that deliverance from sin, and from the evil consequences of sin, which has been effected by the offering of Jesus Christ as a propitiation, Rom 3:25.

That is in Christ Jesus. Or, that has been effected by Christ Jesus; that of which he is the author and procurer. Comp. Jn 3:16.

Romans 8:23

Verse 23. And not only they. Not only the creation in general.

But ourselves also. Christians.

Which have the first-fruits of the Spirit. The word used (απαρχην) denotes, properly, the first-fruits of the harvest; the portion that was first collected and consecrated to God as an offering of gratitude, De 26:2, Ex 23:9, Nu 18:12. Hence the word means that which is first in order of time. Here it means, as I suppose, that the Christians of whom Paul was speaking had partaken of the first influences of the Spirit, or had been among the first partakers of his influences in converting sinners. The Spirit had been sent down to attend the preaching of the gospel, and they were among the first who had partaken of those influences. Some, however, have understood the word to mean a pledge, or earnest, or foretaste of joys to come. This idea has been attached to the word because the first-fruits of the harvest were a pledge of the harvest, an evidence that it was ripe, etc. But the word does not seem to be used in this sense in the New Testament. The only places where it occurs are the following: Rom 8:23, 11:16; Rom 16:5, 1Cor 15:20,23, 16:15, Jas 1:18, Rev 14:4.

Groan within ourselves. We sigh for deliverance. The expression denotes strong internal desire; the deep anguish of spirit when the heart is oppressed with anguish, and earnestly wishes for succour.

Waiting for the adoption. Waiting for the full blessings of the adoption. Christians are adopted when they are converted, (Rom 8:15) but they have not been yet admitted to the full privileges of their adoption into the family of God. Their adoption when they are converted is secret, and may at the time be unknown to the world. The fulness of the adoption, their complete admission to the privileges of the sons of God, shall be in the day of judgment, in the presence of the universe, and amidst the glories of the final con- summation of all things. This adoption is not different from the first, but is the completion of the act of grace when a sinner is received into the family of God.

The redemption of the body. The complete recovery of the body from death and corruption. The particular and striking act of the adoption in the day of judgment will be the raising up of the body from the grave, and rendering it immortal and eternally blessed. The particular effects of the adoption in this world are on the soul. The completion of it on the last day will be seen particularly in the body; and thus the entire man shall be admitted into the favour of God, and restored from all his sins and all the evil consequences of the fall. The apostle here speaks the language of every Christian. The Christian has joys which the world does not know; but he has also sorrows; he sighs over his corruption; he is in the midst of calamity; he is going to the grave; and he looks forward to that complete deliverance, and to that elevated state, when, in the presence of an assembled universe, he shall be acknowledged as a child of God. This elevated privilege gives to Christianity its high value; and the hope of being acknowledged in the presence of the universe as the child of God--the hope of the poorest and the humblest believer--is of infinitely more value than the prospect of the most princely inheritance, or of the brightest crown that a monarch ever wore.

(b) "first fruits of the Spirit" Eph 1:14 (c) "groan within ourselves" 2Cor 5:2,4 (d) "redemption of our body" Lk 21:28

1 Corinthians 1:30

Verse 30. But of him. That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank, that they had been raised to these privileges, but of God as the author.

Are ye. Ye are what you are by the mercy of God, 1Cor 15:10. You owe your hopes to him. The emphasis in this verse is to be placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God.

In Christ Jesus. 1Cor 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.

Who of God. From God, αποθεου. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.

Wisdom. That is, he is to us the Source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own; for that is not true. But it must mean simply, that Christians have become truly wise by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God, with his law, with their own condition, and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Comp. Col 2:3: "In whom are hid all the treasures of wisdom and knowledge." He is the great Agent by whom we become truly wise. Christ is often represented as eminently wise, and as the Source of all true wisdom to his people, Isa 11:1, Mt 13:54, Lk 2:40,52 1Cor 1:24, 3:10: "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Prov 8, is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom,

(1.) because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.

(2.) Because he has by his word and Spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.

(3.) Because he is to his people now the Source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant men, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real, practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God become thus wise.

And righteousness. By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is, that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But in what way this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it. By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness, we learn that it is in two modes:

(1.) because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous, Rom 3:26 Rom 3:27; and,

(2.) because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God. The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is, to be learned from other parts of the New Testament. Comp. Note, Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:

(1.) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a just man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just.

(2.) Jesus Christ has taken the sinner's place, and died in his stead. He has honoured a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honoured, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for him, self, they can be so reckoned, and are so judged by God. All the benefits or results of that atonement, therefore, as it was made for others, can be applied to them; and all the advantage of such substitution in their place can be made over to them, as really as when a man pays a note of hand for a friend, or when he pays for another a ransom. The price is reckoned as paid for them, and the benefits flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true.

(3.) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is united by faith to the Lord Jesus, and is so adjudged, or reckoned. God esteems or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the act of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honoured, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned--since there is as high honour shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same results are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him, and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart.

And sanctification. By him we are sanctified, or made holy. This does not mean, evidently, that his personal holiness is reckoned to us; but that, by his work applied to our hearts, we become personally sanctified or holy. Comp. Eph 4:24. This is done by the agency of his Spirit applying truth to the mind, Jn 17:19; by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating, and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit, by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers, Jn 14:16, 15:26.

And redemption. απολυτρωσις. For the meaning of this word, Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole group, or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus in Rom 8:23, the word is applied to the resurrection, "the redemption of our body." The sense is, "It is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life." Thus the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of men. He does not merely aidus;--he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects;--but it is all to be traced to him. See Col 2:10: "And ye are complete in him."

(a) "in Christ Jesus" 2Cor 5:17, Eph 1:3,10 (b) "wisdom" Eph 1:17, Col 2:3 (c) "righteousness" Isa 14:24, Jer 23:5,6, Rom 4:25 (d) "sanctification" Jn 17:19 (e) "redemption" Eph 1:7

Ephesians 1:7

Verse 7. In whom we have redemption. On the meaning of the word here rendered redemption-- (απολυτρωσις) -- Rom 3:24. The word here, as there, denotes that deliverance from sin, and from the evil consequences of sin, which has been procured by the atonement made by the Lord Jesus Christ. This verse is one of the passages which prove conclusively that the apostle here does not refer to nations and to national privileges. Of what nation could it be said, that it had "redemption through the blood of Jesus, even the forgiveness of sins?"

Through his blood. By means of the atonement which he has made. See this phrase fully explained in the Rom 3:25.

The forgiveness of sins. We obtain through his blood, or through the atonement he has made, the forgiveness of sins. We are not to suppose that this is all the benefit which we receive from his death, or that this is all that constitutes redemption. It is the main, and perhaps the most important thing. But we also obtain the hope of heaven, the influences of the Holy Spirit, grace to guide us and to support us in trial, peace in death, and perhaps many more benefits. Still forgiveness is so prominent and important, and the apostle has mentioned that as if it were all.

According to the riches of his grace. According to his rich grace. See a similar phrase explained Rom 2:4. The word riches, in the form in which it is used here, occurs also in several other places in this epistle, Eph 1:18, 2:7, 3:8,16. It is what Paley (Horae Paul) calls "a cant phrase," and occurs often in the writings of Paul. See Rom 2:4, 9:23, 11:12,33, Php 4:19, Col 1:27, 2:2. It is not found in any of the other writings of the New Testament, except once, in a sense somewhat similar, in James, (Jas 2:5,) "Hath not God chosen the poor of this world rich in faith"? and Dr. Paley from this fact has constructed an argument to prove that this epistle was written by Paul. It is peculiar to him, and marks his style in a manner which cannot be mistaken. An impostor or a forger of the epistle would not have thought of introducing it, and yet it is just such a phrase as would naturally be used by Paul.

Ephesians 1:14

Verse 14. Which is the earnest of our inheritance. On the meaning of the, 2Cor 1:22.

Until the redemption. Rom 8:23. The meaning here is, we have the Holy Spirit as the pledge that that shall be ours, and the Holy Spirit will be imparted to us until we enter on that inheritance.

Of the purchased possession. Heaven, purchased for us by the death of the Redeemer. The word here used--περιποιησις--occurs in the following places in the New Testament: 1Thes 5:9, rendered "to obtain salvation;" 2Thes 2:14 to the obtaining of the glory of the Lord;" Heb 10:39, "to the saving of the soul;" 1Pet 2:9, "a peculiar people;" literally, a people of acquirement to himself; and in the passage before us. It properly means, an acquisition, an obtaining, a laying up. Here it means, the complete deliverance from sin, and the eternal salvation acquired for us by Christ. The influence of the Holy Spirit, renewing and sanctifying us, comforting us in trials, and sustaining us in afflictions, is the pledge that the redemption is yet to be wholly ours.

Unto the praise of his glory. See Eph 1:6

(c) "of our inheritance" 2Cor 5:5 (a) "of the purchased" Rom 8:23 (b) "possession" Acts 20:28 (c) "of his glory" Eph 1:6,12

Ephesians 4:30

Verse 30. And grieve not the holy Spirit of God. This is addressed to Christians, and it proves that it is possible for them to grieve the Holy Spirit. The word here used--λυπειτε, means, properly, to afflict with sorrow; to make sad or sorrowful. It is rendered, to make sorry, or sorrowful, Mt 14:9, 17:23, 18:31, 19:22, 26:22,37 Mk 14:19, Jn 16:20, 2Cor 2:2, 6:10, 7:8,9,11, 1Thes 4:13. It is rendered grieved, Mk 10:22, Jn 21:17, Rom 14:15, 2Cor 2:4,5, Eph 4:30; and once, "in heaviness," 1Pet 1:6. The verb does not elsewhere occur in the New Testament. The common meaning is, to treat others so as to cause grief. We are not to suppose that the Holy Spirit literally endures grief, or pain, at the conduct of men. The language is such as is fitted to describe what men endure, and is applied to him to denote that kind of conduct which is fitted to cause grief; and the meaning here is, "do not pursue such a course as is fitted, in its own nature, to pain the benevolent heart of a holy being. Do not act towards the Holy Spirit in a manner which would produce pain in the bosom of a friend who loves you. There is a course of conduct which will drive that Spirit from the mind as if he were grieved and pained--as a course of ingratitude and sin would pain the heart of an earthly friend, and cause him to leave you." If asked what that conduct is, we may reply,

(1.) Open and gross sins. They are particularly referred to here; and the meaning of Paul is, that theft, falsehood, anger, and kindred vices, would grieve the Holy Spirit, and cause him to depart.

(2.) Anger, in all its forms. Nothing is more fitted to drive away all serious and tender impressions from the mind than the indulgence of anger.

(3.) Licentious thoughts and desires. The Spirit of God is pure, and he dwells not in a soul that is filled with corrupt imaginings.

(4.) Ingratitude. We feel ingratitude more than almost anything else; and why should we suppose that the Holy Spirit would not feel it also?

(5.) Neglect. The Spirit of God is grieved by that. Often he prompts us to pray; he disposes the mind to seriousness, to the perusal of the Bible, to tenderness and penitence. We neglect those favoured moments of our piety, and lose those happy seasons for becoming like God.

(6.) Resistance. Christians often resist the Holy Ghost. He would lead them to be dead to the world; yet they drive on their plans of gain. He would teach them the folly of fashion and vanity; yet they deck themselves in the gayest apparel. He would keep them from the splendid party, the theatre, and the ballroom; yet they go there. All that is needful for a Christian to do, in order to be eminent in piety, is to yield to the gentle influences which would draw him to prayer and to heaven.

Whereby ye are sealed. 2Cor 1:22.

Unto the day of redemption. Eph 1:14.

(a) "grieve not" Isa 63:10 (b) "unto the day" Eph 1:13,14

Colossians 1:14

Verse 14. In whom we have redemption. Eph 1:7. The passage here proves that we obtain forgiveness of sins through the blood of Christ; but it does not prove that this is all that we obtain through that blood.

(b) "In whom" Eph 1:7