The forgiveness of sins.
Redemption consists essentially in forgiveness as its primary fact in respect of importance and of order, not as a mere element belonging to the more advanced stages of Christian life, nor as dependent on the renovation of our nature.
I. SCRIPTURE ASSERTS A DIRECT CAUSAL CONNECTION BETWEEN THE BLOOD OF CHRIST AND THE FORGIVENESS OF SINS. There is no absolute forgiveness. Christ's blood was shed for the remission of sins (Matthew 26:28). The original word for forgiveness is a judicial term, referring to deliverance from the punishment due to sin rather than deliverance from its power. Scripture does not say that Christ contemplated a mere moral redemption—though sanctification as well as justification is included in his work; nor does it teach that his death was a mere example of self-sacrifice, or merely designed to confirm the truth of his doctrine or to ratify the promise of an absolute forgiveness. In that case, the Old Testament saints could have no share in the benefits of Christ's death. But Scripture clearly teaches that forgiveness is the direct result of the atoning death, without any addition of works of ours or works of Law to secure exemption from punishment.
II. FORGIVENESS IS TO BE DISTINGUISHED FROM ATONEMENT. Forgiveness is the act of God as Judge; atonement is the act of Christ as Surety. The atonement is the foundation or ground of forgiveness. It is from the neglect of this distinction that some divines declare the impropriety of our praying for the forgiveness of sin, inasmuch as all our sins, past, present, and future, were put away in one day. The atonement was certainly made in one day; but forgiveness is a continuous act. To purchase a gift is a different thing from bestowing it. We cannot expunge a debt till it has been contracted, and we were not in existence when Christ died, either to sin or to receive forgiveness. "But we were not in existence to be atoned for." The cases are different. A father can lay up property for an unborn son, but the son cannot come into possession till he is born. Besides, if all our sins were forgiven at Christ's death, how could pardoned believers ever have been guilty? And why should there be examples in Scripture of prayers for forgiveness?
III. THE ORIGIN OF THE FORGIVENESS. "According to the riches of his grace." Though it comes to us through the blood of Christ, it is really traceable to the "riches of his grace." It has been said that ransom and the exercise of grace are not consistent. Yet the apostle here expressly asserts the consistency of the two things—a complete satisfaction and a free pardon. Though the pardon is free to us, it was not procured without the payment of a price. The grace of God is the source or impelling cause in our redemption; the blood of Christ was the meritorious ground of it. We may, therefore, glorify God for "the riches of his grace" in the full forgiveness of all our sins. We may, therefore, "be of good cheer," for our sins are forgiven us; we may love him much for the much that he has forgiven us; and call upon our souls to bless the Lord for all his benefits, and especially for this—"Who forgiveth all our iniquities."—T.C.