Matthew 20:28
Ephesians 1:7
7. In whom—"the Beloved" (Eph 1:6; Ro 3:24).
we have—as a present possession. redemption—Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Ro 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Le 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Eph 1:14). through his blood— (Eph 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Isa 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18, 19). the forgiveness of sins—Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively. riches of his grace— (Eph 2:7); "the exceeding riches of His grace." Compare Eph 1:18; Eph 3:16, "according to the riches of His glory": so that "grace" is His "glory."Colossians 1:14
14. (Eph 1:7.)
redemption—rather as Greek, "our redemption." through his blood—omitted in the oldest manuscripts; probably inserted from Eph 1:7. sins—Translate as Greek, "our sins." The more general term: for which Eph 1:7, Greek, has, "our transgressions," the more special term.1 Timothy 2:5
5. For there is one God—God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30; Ga 3:20); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5; 1Ti 2:1, from 1Ti 2:4. The one God is common to all (Isa 45:22; Ac 17:26). The one Mediator is mediator between God and all men potentially (Ro 3:29; Eph 4:5, 6; Heb 8:6; 9:15; 12:24). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between . . . While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [BENGEL].
the man—rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15; 1Co 8:6; 2Co 5:19; Col 2:14). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature (Isa 50:4; Heb 2:14; 4:15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Nu 14:13-19, and De 9:1-29); of Abraham for Abimelech (Ge 20:7); of Job for his friends (Job 42:10), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.Titus 2:14
14. gave himself—"The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked."
for us—Greek, "in our behalf." redeem us—deliver us from bondage by paying the price of His precious blood. An appropriate image in addressing bond-servants (Tit 2:9, 10): from all iniquity—the essence of sin, namely, "transgression of the law": in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (Tit 2:11, 12). peculiar—peculiarly His own, as Israel was of old. zealous—in doing and promoting "good works."1 Peter 1:19
19. precious—of inestimable value. The Greek order is, "With precious blood, as of a lamb without blemish (in itself) and without spot (contracted by contact with others), (even the blood) of Christ." Though very man, He remained pure in Himself ("without blemish"), and uninfected by any impression of sin from without ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church, the Bride, by her union with Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the curse required the blood of Christ; "foreordained" (1Pe 1:20) from eternity, as the passover lamb was taken up on the tenth day of the month.