In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

In whom we have redemption through his blood, the remission of sins, according to the riches of his grace,

in whom we have redemption through his blood, the forgiveness of offences, according to the riches of his grace;

in whom we have the redemption through his blood, the remission of the trespasses, according to the riches of His grace,

It is in Him, and through the shedding of His blood, that we have our deliverance - the forgiveness of our offences - so abundant was God's grace,

In whom we have salvation through his blood, the forgiveness of our sins, through the wealth of his grace,

In him, we have redemption through his blood: the remission of sins in accord with the riches of his grace,

for in him, and through the shedding of his blood, we have found redemption in the pardon of our offenses.

In quo habemus redemptionem per sangiunem ejus, remissionem peccatorum, secundum divitias gratiae ejus;

In whom we have redemption. The apostle is still illustrating the material cause, -- the manner in which we are reconciled to God through Christ. By his death he has restored us to favor with the Father; and therefore we ought always to direct our minds to the blood of Christ, as the means by which we obtain divine grace. After mentioning that, through the blood of Christ, we obtain redemption, he immediately styles it the forgiveness of sins, -- to intimate that we are redeemed, because our sins are not imputed to us. Hence it follows, that we obtain by free grace that righteousness by which we are accepted of God, and freed from the chains of the devil and of death. The close connection which is here preserved, between our redemption itself and the manner in which it is obtained, deserves our notice; for, so long as we remain exposed to the judgment of God, we are bound by miserable chains, and therefore our exemption from guilt, becomes an invaluable freedom. According to the riches of his grace. He now returns to the efficient cause, -- the largeness of the divine kindness, which has given Christ to us as our Redeemer. Riches, and the corresponding word overflow, in the following verse, are intended to give us large views of divine grace. The apostle feels himself unable to celebrate, in a proper manner, the goodness of God, and desires that the contemplation of it would occupy the minds of men till they are entirely lost in admiration. How desirable is it that men were deeply impressed with "the riches of that grace" which is here commended! No place would any longer be found for pretended satisfactions, or for those trifles by which the world vainly imagines that it can redeem itself; as if the blood of Christ, when unsupported by additional aid, had lost all its efficacy. [1]

Footnotes

1 - "Comme si le sang de Christ sechoit et perdoit sa vigueur." "As if the blood of Christ were dried up, and lost its force."

In whom we have redemption - On the meaning of the word here rendered "redemption" - (ἀπολύτρωσις apolutrōsis) - see the notes at Romans 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 notes at Romans 3:25.
The forgiveness of sins - We obtain through his blood, or through the atonement which 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, that 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 in the notes at Romans 2:4. The word "riches," in the form in which it is used here, occurs also in several other places in this Epistle; Ephesians 1:18; Ephesians 2:7; Ephesians 3:8, Ephesians 3:16. It is what Paley (Horae Paul) calls "a cant phrase," and occurs often in the writings of Paul; see Romans 2:4; Romans 9:23; Romans 11:12, Romans 11:33; Philippians 4:19; Colossians 1:27; Colossians 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 James 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 unique 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.

In whom we have redemption - God has glorified his grace by giving us redemption by the blood of his Son, and this redemption consists in forgiving and delivering us from our sins; so then Christ's blood was the redemption price paid down for our salvation: and this was according to the riches of his grace; as his grace is rich or abundant in benevolence, so it was manifested in beneficence to mankind, in their redemption by the sacrifice of Christ, the measure of redeeming grace being the measure of God's own eternal goodness.
It may not be useless to remark that, instead of της χαριτος αυτου, his grace, the Codex Alexandrinus and the Coptic version have της χρηστοτητος, his goodness.

(11) In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
(11) An expounding of the material cause, how we are made acceptable to God in Christ, for it is he alone whose sacrifice by the mercy of God is imputed to us, for the forgiveness of sins.

In whom we have redemption through his blood,.... Redemption supposes captivity and slavery, and is a deliverance out of it; God's elect by nature are in bondage to sin, Satan, and the law; through the grace of Christ, they are redeemed from all iniquity; ransomed out of the hands of him that is stronger than they; and are freed from the law, its bondage, curse, and condemnation, and from every other enemy: and this benefit Christ is the author of; he was called to be the Redeemer of his people from all eternity; and he was sent in the fulness of time, to procure the redemption of them; to which he had a right, being their near kinsman; and for which he was every way fit, being God as well as man; and which he has obtained by his obedience, sufferings, and death: and in whom it resides, as in its proper subject and author; who, by imputation, is made redemption to all the chosen ones; for not angels, but men, share in this redemption; and not all men, but elect men; such as are chosen in Christ, predestinated to the adoption of children by him, and who are accepted in the beloved: and this comes to them through the blood of Christ, which was freely shed on the cross to procure it; and was a sufficient ransom, or redemption price; it being not only the same blood with those who are redeemed, but the blood of an innocent person; and not of a mere man, but of one who is truly and properly God, as well as man; see more of this See Gill on Colossians 1:14. A branch of this redemption follows, or a blessing that comes by it, and along with it,
the forgiveness of sins; of all sins, original and actual, past, present, and to come; and this is through the blood of Christ, which was shed for the same: and yet is
according to the riches of his grace; for God of his rich grace found the ransom price, and gave his Son, as well as he gave himself, his life, a ransom for many; and how much soever it cost Christ to procure redemption and pardon, they are free to his people; who are redeemed without money and price of theirs, and whose sins are forgiven freely for Christ's sake.

In whom--"the Beloved" (Ephesians 1:6; Romans 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 (Romans 3:24), namely, from the power, guilt, and penal consequences of sin (Matthew 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Leviticus 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Matthew 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Ephesians 1:14).
through his blood-- (Ephesians 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Isaiah 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Acts 20:28; Romans 3:25; 1-Corinthians 6:20; Colossians 1:20; 1-Peter 1:18-19).
the forgiveness of sins--Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Romans 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-- (Ephesians 2:7); "the exceeding riches of His grace." Compare Ephesians 1:18; Ephesians 3:16, "according to the riches of His glory": so that "grace" is His "glory."

In whom we have redemption through his blood. (1) We are in bondage to sin; (2) Christ redeems us; (3) the price paid is his blood. Compare Matthew 20:28; Matthew 26:28; Acts 20:28; Galatians 3:13; Hebrews 9:22; 1-Peter 1:19. Those redeemed are forgiven.
Which he made to abound. The grace of God (see Ephesians 1:7). It abounded in all wisdom and prudence. These attributes, ascribed to God, are fully shown in his grace and mercy.
Having made known unto us. To all who receive the adoption of Christ.
The mystery of his will. The word "mystery" is used in the sense of something beyond human comprehension until revealed. This "mystery of his will" is revealed and is declared in the next verse.
According to his good pleasure. See Ephesians 1:5.
He now states the mystery which God had revealed.
In the dispensation of the fulness of times. In the last dispensation which came in the fulness of time; when the times were full, or ripe. Fulness of time is often applied to the period of Christ's coming. See Galatians 4:4; Hebrews 1:2; Hebrews 9:10; 1-Peter 1:20.
That he might gather together in one all things in Christ. That the scattered families and tribes of men, both Jews and Gentiles, should all be gathered and united under one head, Christ. Nay, not only men, but angels, all things in heaven and earth, all should be united under Christ as head, so that he should be "all and in all" See Revelation 5:13. Compare Matthew 28:18, and many other passages which are parallel in thought.
In whom we were made a heritage. See the Revision. We are in Christ made the heritage of God, or God's part.
Having been predestinated. According to his will he predestinated us, the church, to the adoption of sons, and to be his heritage.
We should be to the praise of his glory. This is the final result of our predestination and adoption.
We who first trusted in Christ. Jewish believers like Paul who had the Christian hope before (see Revision) the Gentiles.

By whom we - Who believe. Have - From the moment we believe. Redemption - From the guilt and power of sin. Through his blood - Through what he hath done and suffered for us. According to the riches of his grace - According to the abundant overflowings of his free mercy and favour.