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Well, you can turn with me and 
your Bibles to the book of Ephesians, Ephesians chapter one. Ephesians chapter one, our focus 
is going to be on verse seven, but we'll have cause to speak 
about some of the other portions of the book of Ephesians. Baptisms 
are a great time to not only remember the doctrine of baptism, 
but the grace of God as to why or the rationale for why we baptize. And I think that's the focus 
or the focus I want to bring to us this morning is on verse 
seven, where it speaks of the riches of God's grace. But I 
want to read beginning in verse three, to verse 14. Blessed be 
the God and Father of our Lord Jesus Christ, who has blessed 
us with every spiritual blessing in the heavenly places in Christ, 
just as He chose us in Him before the foundation of the world, 
that we should be holy and without blame before Him. in love, having 
predestined us to adoption as sons by Jesus Christ to himself, 
according to the good pleasure of his will, to the praise of 
the glory of his grace, by which he made us accepted in the beloved. 
In him we have redemption through his blood, the forgiveness of 
sins, according to the riches of his grace, which he made to 
abound toward us in all wisdom and prudence, having made known 
to us the mystery of his will. according to his good pleasure, 
which he purposed in himself, that in the dispensation of the 
fullness of the times he might gather together in one all things 
in Christ, both which are in heaven and which are on earth 
in him. In him also we have obtained 
an inheritance, being predestined according to the purpose of him 
who works all things according to the counsel of his will, that 
we who first trusted in Christ should be to the praise of his 
glory. In him you also trusted after you heard the word of truth, 
the gospel of your salvation, in whom also, having believed, 
you were sealed with the Holy Spirit of promise. who is the 
guarantee of our inheritance until the redemption of the purchased 
possession to the praise of His glory. Amen. Well, let us pray. Our Father in heaven, we thank 
you for the Lord's day. We thank you for your house and 
for the privilege to gather together as the church of God to praise 
Father, Son, and Holy Spirit. We pray that you would be enthroned 
upon the praises of your people here, that you would be glorified 
and honored and adored. We acknowledge your goodness 
and your kindness in the created order. We acknowledge your power 
and providence, and we see your grace and mercy so vividly displayed 
in redemption. We thank you for the son of your 
love, that champion, that mediator of the new covenant, that one 
who took on our humanity and lived for us and who died for 
us and was raised again for us. We bless you for his current 
session. We look forward to his return 
again in glory to judge the living and the dead. And our desire, 
our hope, our prayer is that all those hearing the gospel 
today would be forgiven, cleansed in his precious blood, and clothed 
with his righteousness, that they may stand before you on 
that day. We ask now that you would forgive 
us of all of our sins and unrighteousness, cleanse us in that precious blood 
of the Lamb, and guide us by your Holy Spirit, and we pray 
in the name of the Lord Jesus Christ, amen. Well, as I said, 
baptisms are a wonderful time for us to worship God, to witness 
God's handiwork, and to acknowledge His goodness in the provision 
of His Son in the gospel of our salvation. And so, this morning, 
I'm not going to launch a polemic against infant baptism. I try 
not to do that usually, though sometimes we get a little bit 
far afield. But I just want to focus on what we have there in 
terms of the redemption wrought by our Lord Jesus Christ in verse 
7. But before we look specifically 
at verse 7, you should know that verses 3 to 14 are one long sentence. We break them up in the English 
versions with periods because that's the way we do things, 
but it's one long sentence that describes the triune shape of 
God's salvation of His people. Note, for instance, that the 
Father is praised specifically according to verse three. Paul 
says, blessed be the God and Father of our Lord Jesus Christ, 
who has blessed us with every spiritual blessing in the heavenly 
places in Christ. So what Paul is doing here is 
not something new, but it's something that we see throughout the Old 
Testament. It's a convention called the barakah, which simply 
means blessing. So to speak well of God is to 
bless God. We're not adding to Him because 
we can't do that. We're not taking from Him because 
we cannot do that, but rather we are ascribing or we are declaring 
something concerning His glory and His power. And so after that 
general statement in verse three, with reference to every spiritual 
blessing, Paul then gets specific as to how God has saved his people 
from their sins. He speaks of the father predestinating 
and electing, according to verses five. He speaks concerning the 
son as being the one in whom we have redemption through his 
blood in verses seven to 12. And then in verses 13 and 14, 
he speaks concerning the Holy Spirit. So that's why I say it's 
a triune shape, or a triune nature of God's salvation of His people, 
which then sets the precedent for our return as redeemed sinners 
unto God. For in chapter two, in verses 
18 and 22, we see that we go to the Father, through the Son, 
in the Spirit. The blessings of God come from 
the Father, through the Son, in the Spirit, to the people 
of God. So the apostle is arguing here, not really arguing, but 
rather asserting or declaring God's glory in the matter of 
salvation. So let's look specifically at 
the redemptive work of the Son in verse 7. And there are three 
things I want to consider here. First, the glory of the Redeemer. 
Secondly, the nature of redemption. And then thirdly, the riches 
of God's grace. That should encourage all of 
us. Riches of God's grace. If we're redeemed sinners, we 
rest in the riches of God's grace. If you're not a redeemed sinner 
this morning, I hope that you are going to long for the riches 
of God's grace. Notice it's not just a little 
bit of God's grace. It's not just a miserly portion 
of God's grace, but there is infinite grace because God is 
infinite. God is glorious and wondrous, 
and He is profuse in the giving of this grace to needy sinners. 
So let's first look at the glory of the Redeemer. Notice at the 
end of verse 6, it says, "...by which He made us accepted in 
the Beloved." So what Paul is doing here, verses 4 and 5, as 
I mentioned, election and predestination are predicated or appropriated, 
rather, specifically to God the Father. And so as he moves now 
into a consideration of the glory of God the Son, he says, by which 
he made us accepted in the Beloved. Note the emphasis. We didn't 
make ourselves accepted. We didn't commend ourselves to 
God. We didn't clean up our act. We 
didn't get a bit of religion and act upon it, but rather God 
made us accepted in the Beloved. It is the initiation, or rather 
the initiative, of the divine being that is the rationale for 
our salvation. Paul says this clearly in Romans 
9-16, it doesn't depend upon him who wills or upon him who 
runs, but upon God who shows mercy. I just want to get the 
heavy-handed, fatherly lecture part out of the way right now. Remember, we're not clapping, 
we're not applauding, and that applies to you children this 
time. because that indicates or it could suggest that there's 
something in Sean or Silas and Janelle that demands congratulation. It's the riches of God's grace. It's the divine initiative. It's the fact that the Father 
chose us in Him before the foundation of the world. It's the fact that 
in love, God having predestinated us unto adoption as sons. It's predicated on the fact that 
in Christ we have redemption through His blood. So instead 
of applauding and giving any sort of a semblance or a nod 
to man, and I know that that's not what we mean by it, but nevertheless, 
we're going to praise God, from whom all blessings flow. So the 
apostle goes from the father now to the son, and the language 
that he uses is beautiful. And I would suggest he's beloved 
to the father because he's the only begotten son of the father. He's begotten, not made. He's 
the one that has the very nature of the Father. He's not the Son 
by creation, He's not the Son by adoption, but He is rather 
the only begotten Son of the Father. In the beginning was 
the Word, the Word was with God, and the Word was God. And that 
Word became flesh and dwelt among us. It's not the case that the 
Lord Jesus Christ just arrived at the status of being beloved 
by the Father. This is eternal. This is blessed 
Trinitarianism. And so when the apostle says, 
by which he made us accepted in the beloved, he is beloved 
to the Father. Remember at the baptism and at 
the Mount of Transfiguration, you've got the sound of the Father 
from heaven. This is my beloved Son in whom 
I am well pleased. But he's not only the beloved 
to the father, he's the beloved to those objects of mercy and 
those objects of grace that we read about in the rest of this 
chapter. He's beloved to the people of 
God. We resonate with that bride in 
the Song of Solomon when she muses upon the bridegroom and 
she says, he's altogether lovely and he's chief among 10,000. 
Remember that bit when the bride describes the bridegroom to the 
daughters of Jerusalem, and she does so in such a way that it 
evokes from those daughters of Jerusalem the question, where 
is your beloved God that we may find him also? He is the beloved 
of the Father. He is the beloved of the conquered 
sinner. In other words, when we, by grace, 
come out of darkness into marvelous light, when we are effectually 
called by the Spirit, when He applies that election and that 
predestination and that redeeming blood to us, when He seals us 
and when He guarantees us, our radical orientation has changed. It's no longer that Christ is 
an object of scorn. He's no longer a curse word on 
our lips. He is rather the altogether lovely 
and chief among 10,000. And so Paul refers to Jesus as 
the beloved. Notice then, secondly, the nature 
of redemption. So moving on to verse seven, 
he says, in him we have redemption through his blood, the forgiveness 
of sins according to the riches of his grace. The objects of 
redemption is curious. Note what he says in verse 7, 
in him we have redemption. Now, you might think, well, you 
know, that's a special class of people, they clean themselves 
up, they do what they're supposed to do, they walk, you know, insofar 
as they're able to, holy lives, and they're righteous, and, you 
know, they just need a bit of an additional sort of impetus 
to make it into heaven. No, when Paul says in him, we 
have redemption, he's gonna further describe the we in chapter two, 
verses one to three. The we here is sinners. So if 
you're not a believer in Christ this morning, if you're not a 
Christian, I just want to encourage you that the people who are, 
are not because of something good in them. They're not because 
they made good decisions. They went to Sunday school. They 
can recite the catechism. That's not why we have redemption. That's not why we are believers. That's not why we are Christians 
or heaven-bound. The glory is Christ's, it's not 
ours. As Matthew Poole says, we are 
hateful in ourselves as sinners, but accepted in Christ as sons. So when the apostle says, in 
him we have redemption, the objects of redemption are guilty, vile, 
helpless sinners who stand in need of this kind of salvation. Think about it this way for just 
a moment. If you, you being you, as an 
unbeliever, or even as a believer, could make it to heaven by your 
own, or perhaps with just a little bit of a nudge, then why Ephesians 
1? Why would it necessitate God 
Almighty electing from before the foundation of the world, 
in love, having predestinated unto adoption as sons? And why 
would it necessitate blood atonement on the part of God the Son? Why 
would it necessitate the Holy Spirit functioning as seal and 
guarantee of our final inheritance? If it were the case that we could, 
without supernatural, divine grace from on high, make it to 
heaven, why all this? Well, the reality is, it's all 
this because without it, we are dead in our trespasses and sins. 
Without all this, we are hell-bound. Without all this, we suffer eternally. from the hand of an infinite 
holy God. So when he comes to deal with 
this particular situation, he says in him we have redemption 
through his blood. Redemption supposes captivity 
and slavery. I'm quoting John Gill here. 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. So, I guess that's the assumption 
behind the word that is employed by the Apostle Paul. When he 
speaks of, in him we have redemption, it assumes the doctrine of sin. It assumes total depravity. It assumes total inability. And 
that assumption is going to be crystal clear by the time we 
make it to chapter 2, specifically at verses 1 to 3. And so the 
Apostle Paul speaks or uses the language of redemption. Thank 
you. I can get away without water, but I've had a bit of a cold 
this week, so that was very helpful. Thank you, brother. But the assumption 
behind redemption is bondage and slavery, which leads us to 
consider, what is redemption? Why does Paul use the language, 
in him we have redemption? There's a lot of language that 
is applied with reference to the gospel, and I think it's 
various facets of that gospel jewel. When we consider reconciliation, 
for instance, Reconciliation assumes or presupposes that two 
parties are at odds. According to the Apostle Paul, 
two parties are at odds in terms of man and God. Man toward God 
and God toward man, Romans chapter 5. Propitiation. We may have cause to look at 
that in a bit more detail in a few moments, but in Romans 
chapter 3, what's propitiation assume? That there's wrath. God 
is angry with the wicked every day. Propitiation speaks to the 
atoning work of the Lord Jesus Christ, taking in Himself that 
punishment due for us so that we don't get punished in like 
manner. Our sin is heaped upon the Savior, 
it's punished in the Savior, and then His righteousness is 
heaped upon us. The whole idea of salvation, 
that's a pretty simple one. We're lost, we must be found. 
We're dead, we must be made alive. But here redemption presupposes 
slavery. It presupposes this bondage and 
servanthood to sin. And so with reference to redemption, 
it means literally release from a captive condition, release 
redemption deliverance. Redemption, acquittal, also the 
state of being redeemed. So in him, we have redemption 
through his blood. Now that through his blood is 
very important because it indicates that redemption isn't simply 
a bare act of will on the part of God. In other words, God doesn't 
just look down and say, okay, you're redeemed. That's it. You're delivered. Listen to John 
Murray. He says, the idea of redemption 
must not be reduced to the general notion of deliverance. I'm going 
to try and explain this in a minute. The language of redemption is 
the language of purchase and more specifically of ransom. 
And ransom is the securing of a release by the payment of a 
price. In his book, The Apostolic Preaching 
of the Cross, Leon Morris makes the same observation. It is important 
to realize that it is this idea of payment as the basis of release, 
which is the reason for the existence of the whole word group. So in 
other words, it's not just a bare deliverance, but it's a deliverance 
wrought by the payment of a price. And that's why Paul says we have 
redemption through his blood. That's the payment of the price. 
And if we ask the further question, why the payment of a price? Because 
in the gospel, God not only displays his grace, In the gospel, God 
not only displays His mercy, in the gospel, God not only displays 
His goodness and His kindness and His love toward sinners, 
but in the gospel, God displays His righteousness. In fact, turn 
to the book of Romans in Romans chapter 3. Really, this is Paul's 
point when he comes to deal with the doctrine of justification 
by faith alone. which he does in detail in the 
latter half of chapter three into chapter four and five as 
well. But if you look specifically 
at Romans chapter 3 at verse 21, there's a shift in the argument 
at this point. Notice that he says, but now 
the righteousness of God apart from the law is revealed. And 
that shift is with reference to Romans 1.18. Romans 1.18, 
he says, the wrath of God is revealed from heaven against 
all those who are ungodly and unrighteous. And here he moves 
from the wrath of God revealed, having made his case in chapter 
1 verse 18 to chapter 3 verse 20, that every man, whether Jew 
or Gentile, is guilty before God. He's liable to God's wrath 
and curse, both in this life and that which is to come. In 
other words, he starts his gospel presentation with the bad news. 
Before he deals with the provision of God's grace in the gospel, 
he deals with the plight of man in their rebellion and sin and 
wickedness. So here in verse 21 of chapter 
3, but now the righteousness of God apart from the law is 
revealed, being witnessed by the law in the prophets, even 
the righteousness of God through faith in Jesus Christ to all 
and on all who believe. For there is no difference for 
all who have sinned and fall short of the glory of God, being 
justified freely by His grace through the redemption that is 
in Christ Jesus. So there's that redemption word 
used again. And this whole idea or notion 
is bondage to sin and slavery to sin, and they're redeemed 
through the work of the Lord Jesus Christ. But then notice 
in verse 25, but, or whom God set forth as a propitiation by 
his blood through faith. Now note, to demonstrate his 
righteousness, So I'm not sure that's where we would begin in 
our presentation of the gospel. And I'm not sure we'd be wrong, 
but if I said to you, at the cross you can see the love of 
God. And I'd have a text. John 3, 16, God so loved the 
world that he gave his only begotten son. I could say to you, at the 
cross, we see the grace of God, the provision of the Son of His 
love to die in our place. It's graciousness. We can see 
mercy. Do we start with the righteousness 
of God? So I think Paul does this because 
he doesn't want to deal, not wasn't want to deal with it, 
would be the way I would do it, but because he had already been 
confronted with this reality that justification by faith alone 
compromises the holiness of God. Justification by faith alone 
compromises the righteousness of God. What do you mean God 
just forgives sinners? What do you mean God just receives 
them unto Himself through faith in His Son? How can that be just? That's Paul's point. It is just 
in the provision of the Son of His love as a propitiation through 
His blood. In other words, when the Father 
puts the Son on the cross, which He does according to the prophets 
and the New Testament. Now, I know there's instrumental 
means. I know the Jews. I know the Roman Pontius Pilate. I know all that. It was the predetermined 
plan of God the Father that the Son went to the cross. So He 
does that to demonstrate His righteousness. In other words, 
at the cross, grace and justice meet. This is his point in Romans 
3. Notice, to demonstrate his righteousness 
because in his forbearance God had passed over the sins that 
were previously committed, to demonstrate at the present time, 
again he says it, his righteousness, and this is explanatory, that 
he might be just and the justifier of the one who has faith in Jesus. In other words, the faith of 
the sinner given by God in accordance with election and predestination 
and blood atonement and the work of the Holy Spirit does not compromise 
the righteousness of God. It does not make void the law 
of God. It does not empty the Ten Commandments 
of its power. but rather Christ at the cross 
upholds the justice of God by standing in our stead and taking 
in himself the penalty due for us. Sort of the foundational 
emphasis in the word atonement is the satisfaction of divine 
justice. So Paul is able to say that God 
is both just and the justifier of the one who has faith in Jesus. So back to our text, that's why 
I submit that this whole idea of purchase price attached to 
redemption is absolutely crucial. Notice as we move through verse 
7, in him we have redemption, it goes on to say through his 
blood. How do we have it? What's the payment price? It's 
the blood of Jesus. It's the sacrificial death of 
Jesus. The Word became flesh and dwelt 
among us. Well, why did the Word become 
flesh? Was it simply for an example? Was it simply to teach us better 
ethics? No, it was to take on our humanity 
with all the essential properties and common infirmities thereof, 
yet without sin, so that He could live in our place, so that He 
could die in our place, so that He could be raised again. Substitutionary 
curse bearing. It's not just an example that 
you get at the cross. It's not just, wow, look at that 
love that the Savior has manifested. Though it is, look at that love, 
excuse me, that the Savior has manifested. It was substitutionary 
curse bearing. It was Genesis chapter 22, when 
Isaac says, Father, we've got the wood, we've got the fire, 
but we don't have a sacrifice. What's Abraham say? The Lord 
will provide. Abraham's about to bring the 
knife down upon the son, his only son, the son whom he loves, 
and the angel of the Lord stops him. What happens on the heels 
of that? They turn around and they see 
a ram caught in the thicket. The substitute, the one instead 
of Isaac. It's the glory of the gospel. 
It's not just moral persuasion. It's not just sort of an exemplary 
model, but it is rather blood atonement. Hebrews 9.22, without 
the shedding of blood, there is no remission. Behold the Lamb 
of God, John 1.29, that takes away the sin of the world. The 
Lord Jesus Christ in his life, in his death, in his resurrection, 
is the means by which we have redemption. But then notice a 
blessing associated with redemption. If redemption presupposes bondage 
and slavery due to sin, something's got to happen to that pesky sin 
problem. And that's what Paul indicates 
in verse 7. In him we have redemption through 
his blood. And then sort of what's called 
an appositional phrase. It just sort of further illustrates 
or describes what he means by this redemption through his blood 
motif. He says the forgiveness of sins. There's other things. I mean, 
in 1-3, blessed be the God and Father of our Lord Jesus Christ, 
who has blessed us with every spiritual blessing in the heavenly 
places in Christ. You've all experienced that, 
who have come to the Savior. You've all known that as you've 
come to the Savior. You know the blessedness of having 
everlasting life. You know the prospect of glorification. You know the ongoing sorts of, 
I want to say battles, but triumphs that you experience in sanctification. 
You know that there's a manifold blessing that God gives to His 
people. But you know what oftentimes 
leads the charge in the hands of the apostolic writers? It's 
the forgiveness of sins. Because in some sense, that's 
everything, right? What has separated us from our 
God? Our sin. How do we get back to 
God? Through forgiveness of sin. This is one of the chief boons 
of the Christian religion. This is, I would say, the, but 
of course I'd have to answer somebody after, what about this? 
Yeah, that too, okay. He's talking about the category 
of justification. Justification is an act of God's 
free grace wherein He forgives us of all our transgressions 
and accepts us as righteous in His sight, only for the righteousness 
of Christ imputed to us and received by faith alone. So when Paul 
comes to treat redemption, if we understand the presupposition 
involved in redemption, we understand that bondage and slavery as a 
result of our sin is the specter that lay behind that. When he 
says through his blood and then further illustrates or further 
rather explains that the forgiveness of sins, we all go, oh yeah, 
yeah, that's it. That is one of those chief boons 
of the Christian religion. And this is just perhaps an encouragement, 
if you're not a believer here this morning, I think this is 
one of the best enticements for you to believe. There's nothing 
better than to be able to sing, my sin, oh, the bliss of this 
glorious thought. My sin, not in part, but the 
whole, is nailed to the cross and I bear it no more. Praise 
the Lord, praise the Lord. There is nothing better than 
a conscience clear with God Almighty. In fact, the Apostle says as 
much in Romans 5.1, Therefore, having been justified by faith, 
we have peace with God. The forgiveness of sins is something 
desperately needed in our generation and in every generation. Man's 
problem hasn't changed. I know the church at times trying 
to be more relevant, tries to figure out what's happening culturally. 
I'll tell you what's happening culturally. It's happening now 
just like it was when Paul wrote Ephesians, just like it was after 
Genesis 3.15 and the fall of the man. Man sins. Man's a rebel. I know we can put a lot of nuance 
and a lot of spin on that, but if you boil everything down, 
the big problem in this world today is Romans 1.18 to Romans 
3.20. The big problem is mutiny against 
Yahweh and his Christ. The big problem in relationships. 
The big problem in families. The big problem in societies. 
Our brother prayed thus with reference to the nation. Abortion, 
euthanasia, all kinds of sexual perversion. Are we going to just 
fix that by throwing money at it? Are we going to fix that 
with focus groups? No, we fix that under God by 
the proclamation of Christ and Him crucified. And we don't fix 
it, God fixes it. But God calls us to be faithful 
in a faithless age and to preach what is most necessary in that 
faithless age. Sin is your problem. Sin is my problem. Sin was Paul's problem. Sin was 
Peter's problem. Sin was Isaiah's problem. You 
get the point. I don't need to name everybody 
in the Bible. Sin is the issue, and that's what's so good about 
the gospel. God provides the remedy. God 
the Father elects and predestines. God the Son, the Beloved, is 
the one in whom we have redemption through His blood, the forgiveness 
of sins. It is the blessed privilege of 
the people of God to know the joy of the Lord specifically 
at the point of having been forgiven, having been cleansed, having 
been washed. In fact, turn to the book of 
Revelation, Revelation chapter one, before John gets to the 
actual dealings in his book, just his greeting, his opening 
greeting to the churches is most excellent in this regard. Notice in Revelation chapter 
1, and there's a triune shape, that language is Swain's, I'm 
sure it's other people's language as well. Shape seems odd to me, 
I think I voiced that in the Saturday morning thing, but it 
does seem to fit, and it does seem to work. But notice in Revelation 
1.4, John to the seven churches which are in Asia, graced you 
in peace from him who is, and who was, and who is to come. 
and from the seven spirits who are before his throne, and from 
Jesus Christ, the faithful witness, the firstborn from the dead, 
and the ruler over the kings of the earth. You've got a reference 
to the triune God in verses four and five. Grace to you and peace 
from him who is, and who was, and who is to come, the Father. 
Not that that's not true of the Son, or that it's not true of 
the Spirit, but specifically appropriated to the Father. And 
from the seven Spirits who are before His throne. That doesn't 
mean there are seven Holy Spirits, but it's the language of completion 
or perfection applied specifically to the Spirit. And then from 
Jesus Christ. And then we speak about the threefold 
offices of Christ. That wasn't Westminster who came 
up with that. It wasn't just a creedal or confessional 
consensus that we can somehow summarize the work of the Redeemer 
under this threefold grid. It's from the Scriptures. Notice 
the prophet, priest, and king. And from Jesus Christ, the faithful 
witness, prophet, the firstborn from the dead, priest, and the 
ruler over the kings of the earth, king. But then notice how John 
moves from the triune God Specific reference to the Lord Jesus Christ 
and his offices as mediator, to the work of the mediator, 
to him who loved us and washed us from our sins in his own blood. Beautiful language. Absolutely 
wonderful language. Again, if you could get to heaven 
just a bit helped, if you could get to heaven just a bit fixed, 
If you could get to heaven based on just a bit of your own resolve, 
then whence the cross? Without that shedding of blood, 
there is no remission. But with that shedding of blood, 
there is remission. Jesus says in the Gospel of John, 
all that the Father gives me will come to me, and the one 
who comes to me I will certainly not cast out. What should that 
encourage us in? To come to the Son. You mean 
the Son says He's not going to cast me out? Then I have to go 
to the Son? Remember that scene in John's 
Gospel, John chapter 6. Some of those who had professed 
to be His disciples no longer wanted to walk with Him. I don't 
believe they were actually saved and they were now unsaved, but 
they made a profession, at least for a time, based on the fact 
that He had fed them. And then Jesus looks at his intimates, 
his disciples, and he says, Do you also want to leave? Do you 
also want to depart? Simon Peter's words there are 
wonderful. He says, To whom, Lord, shall we go? You have the 
words of eternal life. In other words, why would I go 
anywhere else when I have heard that in you there is forgiveness? Excuse me, in you there is a 
righteousness. Why would I go elsewhere? So 
the Apostle John excuse me, tells us to Him who loved us and washed 
us from our sins in His own blood and has made us kings and priests 
to His God and Father. To Him be glory and dominion 
forever and ever. Amen. Go to Hebrews chapter one 
for just a moment. Hebrews chapter one. You see 
how this whole aspect of the forgiveness of sins is central 
to the apostolic presentation of the gospel. See, the gospel 
doesn't come to people with just some issues. I mean, I guess 
it does. It comes to people with the issue. It's not self-help that is promoted 
here. It's not an increased do-goodery. It's redemption through blood. That's what's at stake in the 
gospel. Notice that Hebrews chapter one, 
specifically at verse three, who being the brightness of his 
glory and the express image of his person and upholding all 
things by the word of his power, when he had by himself purged 
our sins, sat down at the right hand of the majesty on high. 
Turn back to the book of Acts for a moment. Acts chapter 2, 
a passage we looked at in a baptism recently. Acts chapter 2, specifically 
at verse 38. For what? For an additional help 
to your already holy life? No! For the remission of sins. Look at Acts chapter 13, the 
beginning of the first missionary journey. We see the Apostle Paul 
in a synagogue in Pisidian Antioch. What do you think he's there 
to do? Just kind of tell them a few new religious truths? No. Notice what he says, according 
to Acts 13 at verse 38, Therefore, let it be known to you, brethren, 
that through this man is preached to you the forgiveness of sins. And by him, everyone who believes 
is justified from all things, from which you could not be justified 
by the law of Moses. So just by way of a real practical 
encouragement, I want to say that what we have this morning 
in terms of witnessing people be baptized is an outward declaration 
of that inward forgiveness of sins wrought by God the Most 
High. as a result of the work of His 
Son, through His blood, the forgiveness of sins. Back to Ephesians, we 
need this desperately, because according to chapter 2, verses 
1 to 3, we are lifeless, helpless, and hopeless. According to chapter 
2, in the latter half of the chapter, we see that we are homeless, 
churchless, hopeless, and godless. So if there's any benefit, if 
there's any help, if there's any blessing, if there's anything 
to be had, it comes as a result of God's grace through faith 
in Jesus Christ, and one of the chief boons of that is the forgiveness 
of sins. Of course, in justification, 
it's not just forgiveness of sins. Imagine saying that, it's 
not just forgiveness of sins. That's like saying to your wife, 
that's not just a billion dollars, honey, and we no longer have 
any debt. But that's the glory of the gospel. Remember when 
we used to get mail? You'd get a piece of mail, and 
it would say, you've just won a free seven-day trip. If you were brought up like I 
was, if you have half a brain, you would look at that and say, 
it's too good to be true. Don't we say that with a deal? 
Oh, it's too good to be true. Not only is there the forgiveness 
of sins, but there is the giving by God of a righteousness to 
us that was wrought by the Son. So, honey, it's not just a billion 
dollars. There's a billion more! It's 
not just the forgiveness of sins. We need to be cleansed in his 
blood, but without the clothing in his righteousness, we're back 
at the tree. And we don't want to be back 
at the tree. We want to be confirmed as a result of the last Adam, 
who for us men and for our salvation came down out of heaven to fulfill 
all that was laid upon him. And he does it, he does it perfectly, 
such that on the cross he's able to say, it is finished. So when we look at what Paul 
is saying here, we see the glory of the Savior with reference 
to redemption. But then that brings us finally 
to consider the last bit in verse 7. I think this phrase works 
in two ways. One, It obviously underscores the 
infinitude of God's bounty, right? It just does. According to the 
riches of His grace? The riches of His grace? Yes. according to the riches of His 
grace. There's a concept out there of 
God as having, you know, 25 units of grace, and He's just about 
all spent up, and therefore, no, there is infinite resource 
in our blessed God. And so when Paul says, according 
to the riches of His grace, he's making a theological statement. He is underscoring something 
true of God. There is no lack, no potential 
emptiness, no possibility of ever depleting that well. You 
can't spend it all. You can't finish it all. You 
can't get rid of it at all. The Lord God Most High is infinite, 
eternal, and unchangeable in His being, wisdom, power, holiness, 
justice, goodness, and truth. All that is in God is God, so 
it can't be the case that we can tap Him dry. So it's a statement 
concerning theology, who God is, the riches of His grace. But I think it's also a statement 
of anthropology. It's not just a bit of grace 
that you and I need. We got lots of sin. We got lots 
of problems. In fact, right now, you might 
be an unbeliever thinking, well, I'm not sure if there's enough 
in that well for me. I remember many years ago, Steve 
and I went to near the neighborhood here to pass out tracks. I think 
we met an old guy and, oh, there's just no hope for an old sinner 
like me. It's kind of out there, right? There's no hope for an 
old sinner like me. There's only hope to be had in 
the gospel of our Lord Jesus Christ. But that hope is glorious 
hope. It's not a potential hope. It's 
not a probable hope. It's not, well, get in while 
the getting's good because that well is gonna dry up. No, we 
need grace. We need riches of grace. The 
lifeless, helpless, hopeless, Christless, godless lot that 
is explained in chapter 2 doesn't come into saving union with God 
based on a little bit of grace and their own performance. If 
it ain't riches of grace, we're not going to heaven. In fact, 
listen to what a couple of the older brothers say. John Eady 
says, God's grace has unbounded liberality. Don't you love that? You're probably a good parent. 
I say probably. You are, you're good parents, 
and I have no reason to believe otherwise. But we fancy ourselves 
as quite benevolent and quite generous, don't we? I think that 
was sort of behind Peter when Peter says to the Lord, you know, 
Lord, if my brother sins against me seven times in a day, do I 
forgive him? I don't think Peter was probably 
bargaining for the answer that he got. He looked pretty magnanimous. Seven times in a day, good on 
you, Peter. That's virtue to be able to forgive 
that way. What's Jesus say? Seven times 
70. And the point there isn't keep 
track. And once you get to the final 
answer of seven times 70, then you stop. No, you keep forgiving. The riches of God's grace. So 
back to you being parents, you're good, but you got your limitations. I certainly did when my children 
were in the home. But God's grace has unbounded 
liberality. Much is expended. Many sinners 
of all lands, ages, and crimes are pardoned, fully pardoned, 
often pardoned, and frankly pardoned. But infinite wealth of grace 
remains behind. It's not gonna be exhausted by 
you. It's not the case that if you 
get saved, you've got to be careful about evangelizing because it 
might use up God's grace according to the riches of His grace. Going 
back even further than Edie, let's look at Goodwin. Goodwin 
says, when you come and you see your sins told out before you, 
set in order before you, and piled as high as heaven and as 
low as hell, thinks the poor soul, where is the wealth? Where are the riches? Where is 
that that shall forgive these sins? Here it is. Here is the 
riches of grace told out before you. Here is the blood of the 
Lord Jesus Christ manifested to you. Riches of grace. You need not bring one penny. 
God is rich enough. What should you bring? Your duties 
or anything to the forgiveness of sins? Here is riches of grace 
that does it. Not a penny of ours, but get 
faith. It is the key to unlock this 
treasure and to possess thee of these riches. There are multitudes 
of sins. Here are multitudes of mercies." 
That's a beautiful, beautiful summary explanation of what Paul 
says in our passage in him. in the Beloved, the Beloved of 
the Father, and now, of course, by grace, the Beloved of the 
Child of God. In Him, we have redemption. Remember the presupposition? 
Bondage, slavery because of sin. In Him we have redemption through 
His blood, the payment of a price to maintain or to demonstrate 
grace, but to maintain justice at the cross so that God is both 
just and the justifier of the one who has faith in Jesus. And 
then that explanation, that chief boon of Christian blessedness 
is the forgiveness of sins. This is according to the Apostle 
Paul, according to God's wisdom, verse 8. It is the revelation 
of his plan, verse 9. And it's all according to the 
cosmic purpose of God in verse 10. Just thought I would round 
out that sort of outline of that section. So that brings us then 
finally to consider practically the purpose of the Father. You 
look at the world around you, you ask the question, why? God. That's the answer. Why did God 
make all things? For His own glory. Why does God 
govern all His creatures and all their actions? For His own 
glory. Why did God send the Son of His 
love into this world, sinners, to save? For His own glory. I think that's what Paul is explaining 
in verses 8 to 10 in Ephesians chapter 1. But as I said, we 
don't have time to get into all of that. The purpose of the Father. This is very important. Because 
again, I think we miss this. God made this world. God governs 
all his creatures and all their actions. God sends the son of 
his love into this world, who assumes our humanity, who lives 
a life of obedience, who dies a death as a sacrifice and a 
substitute, and he's raised again the third day. He does that, 
but he's not really invested in the salvation of sinners. 
In other words, I don't think that I should come to Him because 
perhaps in my theology I've gotten this idea that there's only going 
to be a handful of people that are actually going to fall into 
heaven. You see, that's not the truth. Jesus talks about the 
inauguration and the new covenant in his blood. And he says, this 
blood is shed for what? For many, for the remission of 
sins. You turn to the book of Revelation, there's a great multitude 
that no man can number from every tribe, tongue, people, and nation. 
So if you're operating with some sort of a faulty theology, well, 
I can't really believe on the Lord Jesus Christ. And that's 
only for this group or that group or whoever the minister approves 
of. May I encourage you that the very purpose of God the Father 
is to reconcile the world through his Son? And it is a good thing 
to look unto the Lord Jesus. It is a blessed thing to come 
to the one in whom there is forgiveness, the one in whom there is a righteousness. I would suggest not only the 
purpose of the Father is set forth in this chapter, but the 
glory of the Son. He is the beloved of the Father 
and the elect, and He is the Redeemer of those given to Him 
by the Father. Westminster Shorter Catechism 
asks, who is the Redeemer of God's elect? The only Redeemer 
of God's elect is the Lord Jesus Christ, who being the eternal 
Son of God, became man, and so was and continues to be God and 
man in two distinct natures in one person forever. That's why 
He's beloved to us. That's why we call Him chief 
among 10,000, altogether lovely. He is that for the people of 
God. He could be, you know, or we could grow rather in our appreciation 
and in our esteem, that's for sure. But what Jesus is to the 
believer, He's everything. If you are living a life without 
everything, I would encourage you to come to everything. It's Jesus, the one in whom we 
have redemption through his blood, the forgiveness of sins. I know 
that this is consistent among men. We all have conviction. There's not a one that has ever 
lived except Jesus, because he was the divine word who assumed 
our humanity, that never had a guilty conscience. that never 
puts their pillow on their head with the sneaking suspicion that 
if they should die at night, they're gonna end up in the fires 
of hell? I mean, come on! How do we assuage that? How do 
we find peace for that? How do we have that clear conscience? 
In Him, we have redemption through His blood, the forgiveness of 
sins. And I would suggest thirdly and 
finally to our baptismal candidates, the official terminology now, 
the baptismal candidates, I would suggest first, what we do in 
that tank is an outward demonstration of an inward change. It is an 
outward demonstration of an inward change. It's not the tank that 
conveys the blessing. It's not the water that conveys 
the washing. It is rather the symbol, the 
thing that signifies the blessed reality of Christ's precious 
blood. Secondly, the outward identification 
with the triune God. This is a good thing. Matthew 
chapter 28, verses 18 to 20. Go therefore, make disciples 
of all the nations, baptizing them in the name, singular, of 
the Father, Son, Holy Spirit. The living and true God that 
exists eternally is Father, Son, and Holy Spirit. And these three 
today are identifying publicly, confessionally, biblically, obediently 
to that blessed God by identifying with him. I would say thirdly, 
the outward commitment of a life lived in obedience to God. Again, 
it's not the water that is the impetus for going out to be holy. 
But it's certainly a reminder of what has happened to you in 
terms of justification by faith, and can be a wonderful impetus 
to us in the pursuit of holiness. In the last statement in chapter 
29, paragraph 1, it says, and of giving up unto God through 
Jesus Christ to live and walk in newness of life. And I would 
suggest finally, with reference to Silas and Janelle and Sean, 
this ought to be a day of great joy. not for what decisions you've 
made, not for what wisdom you've expressed, but for the reality 
that there are riches of grace to be had in our God. And if 
you're not being baptized today, but you want to be baptized, 
you can email me for sure, but most importantly is to believe 
on the Lord Jesus Christ. young and old. That is the message. Christ lived, Christ died, Christ 
was raised, so that all who look to Him in faith will have everlasting 
life. Well, let us pray.