redemption
.
Redemption Redemption, "to deliver by paying a price." The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption
(1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" Romans 7:14 but are, moreover, under sentence of death; Ezekiel 18:4 ,; John 3:18 ; John 3:19 ; Romans 3:19 ; Galatians 3:10 , and the purchase price is the blood of the Redeemer who dies in their stead; Galatians 3:13 ; 2 Corinthians 5:21 ; Matthew 20:28 ,; Mark 10:45 ; 1 Timothy 2:6 ; 1 Peter 1:18 .
(2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale;
(3) lutroo, "to loose," "to set free by paying a price" John 8:32 ; Galatians 4:4 ; Galatians 4:5 ; Galatians 4:31 ; Galatians 5:13 ; Romans 8:21 . Redemption is by sacrifice and by power (See Scofield " Exodus 14:30 ") Christ paid the price, the Holy Spirit makes deliverance actual in experience Romans 8:2 .
(See Scofield " Isaiah 59:20 ") . See Scofield " Romans 1:16 ".
grace Grace (in salvation), Romans 4:4-16 ; Romans 3:24 . (See Scofield " John 1:17 ") .
Verse Meaning
Perhaps Paul explained redemption because the false teachers were redefining that term too. Redemption is a benefit of union with Christ ( Colossians 1:13 b). "Emancipation" expresses this aspect of Christ"s work for us. [source][source][source]
"The real redemption [1] needed by men is not a redemption from fate by gnostic aeons [2]; it is a redemption from sin by a Divine-human Mediator." [3][source]
"Redemption and forgiveness are not exactly parallel or identical concepts, but by putting the two terms in apposition to each other, the apostle teaches that the central feature of redemption is the forgiveness of sins." [4][source]
Forgiveness of sins is an important motif in this epistle (cf. Colossians 2:13; Colossians 3:13). [source][source][source]
This pericope contains a beautiful picture of Christian growth that is God"s will for every believer. Paul alluded to the same concept later ( Colossians 2:7). The Christian grows more as a fruit tree than as a stalk of wheat. We do not just bear fruit and then die. We continue to grow in our ability to bear fruit as we increase in the knowledge of God. Each passing year should see both growth in the Christian"s spiritual life and an increase in his or her fruitfulness. [source][source][source]
Context Summary
Colossians 1:9-20 - Our Wondrous Privileges In Christ
Here is a paragraph which may fitly form part of our daily intercession for ourselves and others. We all need a quicker insight into God's will, and this is only acquired through the wisdom and understanding communicated by the Holy Spirit to our spirits. But that understanding is conditioned, as in Colossians 1:10, by a daily behavior which pleases God and bears fruit in every good work. It is as we slowly climb the ascent of consistent living that the landscape of God's nature expands around us. As character and knowledge grow, so will our spiritual strength; but notice that frequently such strength is needed not so much for great exploits, as for the patient bearing of the Cross, Colossians 1:11.
In view of the fact that we are being qualified for an inheritance in light, there should be a song of perennial thanksgiving proceeding from us. What a wonder that the sons of ignorance and night can dwell in the Eternal Light, through the Eternal Love! It is not enough to receive the forgiveness of sins, we must be conformed to the image of the Son, who is Himself the image of the Father, Colossians 1:15. Notice the pre-eminence of Jesus-in creation, Colossians 1:16; in the Church, Colossians 1:18; in resurrection, Colossians 1:18; and in the great enterprise of reconciliation and restoration, Colossians 1:20. Let Him be pre-eminent for us also! [source]
Chapter Summary: Colossians 1
1After salutation Paul thanks God for the Colossians' faith; 7confirms the doctrine of Epaphras; 9prays further for their increase in grace; 14describes the supremacy of Christ; 21encourages them to receive Jesus Christ, and commends his own ministry
Our redemption [την απολυτρωσιν] See note on Romans 3:24 for this great word (Koiné{[28928]}š), a release on payment of a ransom for slave or debtor (Hebrews 9:15) as the inscriptions show (Deissmann, Light, etc., p. 327). The forgiveness of our sins (tēn aphesin tōn hamartiōn). Accusative case in apposition with apolutrōsin as in Ephesians 1:7 (remission, sending away, την απεσιν των αμαρτιων aphesis after the redemption απολυτρωσιν apolutrōsis buying back). Only here we have απεσις hamartiōn (sins, from απολυτρωσις hamartanō to miss) while in Ephesians 1:7 we find αμαρτιων paraptōmatōn (slips, fallings aside, from αμαρτανω parapiptō). [source]
The forgiveness of our sins [tēn aphesin tōn hamartiōn)] Accusative case in apposition with apolutrōsin as in Ephesians 1:7 (remission, sending away, την απεσιν των αμαρτιων aphesis after the redemption απολυτρωσιν apolutrōsis buying back). Only here we have απεσις hamartiōn (sins, from απολυτρωσις hamartanō to miss) while in Ephesians 1:7 we find αμαρτιων paraptōmatōn (slips, fallings aside, from αμαρτανω parapiptō). [source]
Redemption [ἀπολύτρωσιν] See on Romans 3:24. Continuing the image of an enslaved and ransomed people. Omit through His blood. [source]
Forgiveness [ἄφεσιν] See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians “into unity and redemption ( ἀπολύτρωσιν ) and communion of powers.” The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator. In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philemon 2:6-11. -DIVIDER-
-DIVIDER-
[source]
Reverse Greek Commentary Search for Colossians 1:14
Acts 3:15But the Prince of life ye killed [τον δε αρχηγον της ζωης απεκτεινατε] “The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in John 1:1-18; Colossians 1:14-20; Hebrews 1:2. Αρχηγος Archēgos See also Hebrews 2:10; Acts 5:31 where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done. [source]
Ephesians 1:7In whom [εν ωι] Just like Colossians 1:14 with παραπτωματων paraptōmatōn (trespasses) in place of αμαρτιων hamartiōn (sins) and with the addition of δια του αιματος αυτου dia tou haimatos autou (through his blood) as in Colossians 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money See note on Colossians 1:9. [source]
Colossians 1:13Delivered [ερυσατο] First aorist middle indicative of ρυομαι ruomai old verb, to rescue. This appositional relative clause further describes God the Father‘s redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in Colossians 1:14-20, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a “reduced” picture of Christ. God rescued us out from (εκ ek) the power (εχουσιας exousias) of the kingdom of darkness (σκοτους skotous) in which we were held as slaves. [source]
Hebrews 1:11They [αυτοι] The heavens Shall perish Future middle of απολλυμι apollumi Modern scientists no longer postulate the eternal existence of the heavenly bodies. But thou continuest This is what matters most, the eternal existence of God‘s Son as Creator and Preserver of the universe (John 1:1-3; Colossians 1:14.). Shall wax old First future passive indicative of παλαιοω palaioō from παλαιος palaios for which see Luke 12:33; Hebrews 8:13. [source]
1 John 3:5Was manifested [επανερωτη] Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:5To take away sins [ινα τας αμαρτιας αρηι] Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29. [source]
What do the individual words in Colossians 1:14 mean?
Greek Commentary for Colossians 1:14
In Christ as in Ephesians 1:7. This great sentence about Christ carries on by means of three relatives (εν ωι en hōi Colossians 1:14, ος hos Colossians 1:15, ος hos Colossians 1:18) and repeated personal pronoun (αυτος autos), twice with οτι hoti (Colossians 1:15, Colossians 1:19), thrice with και kai (Colossians 1:17, Colossians 1:18, Colossians 1:20), twice alone (Colossians 1:16, Colossians 1:20). [source]
See note on Romans 3:24 for this great word (Koiné{[28928]}š), a release on payment of a ransom for slave or debtor (Hebrews 9:15) as the inscriptions show (Deissmann, Light, etc., p. 327). The forgiveness of our sins (tēn aphesin tōn hamartiōn). Accusative case in apposition with apolutrōsin as in Ephesians 1:7 (remission, sending away, την απεσιν των αμαρτιων aphesis after the redemption απολυτρωσιν apolutrōsis buying back). Only here we have απεσις hamartiōn (sins, from απολυτρωσις hamartanō to miss) while in Ephesians 1:7 we find αμαρτιων paraptōmatōn (slips, fallings aside, from αμαρτανω parapiptō). [source]
Accusative case in apposition with apolutrōsin as in Ephesians 1:7 (remission, sending away, την απεσιν των αμαρτιων aphesis after the redemption απολυτρωσιν apolutrōsis buying back). Only here we have απεσις hamartiōn (sins, from απολυτρωσις hamartanō to miss) while in Ephesians 1:7 we find αμαρτιων paraptōmatōn (slips, fallings aside, from αμαρτανω parapiptō). [source]
See on Romans 3:24. Continuing the image of an enslaved and ransomed people. Omit through His blood. [source]
See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians “into unity and redemption ( ἀπολύτρωσιν ) and communion of powers.” The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator. In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philemon 2:6-11. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for Colossians 1:14
“The magnificent antithesis” (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in John 1:1-18; Colossians 1:14-20; Hebrews 1:2. Αρχηγος Archēgos See also Hebrews 2:10; Acts 5:31 where it is applied to Jesus as “Prince and Saviour.” But God raised him from the dead in contrast to what they had done. [source]
Just like Colossians 1:14 with παραπτωματων paraptōmatōn (trespasses) in place of αμαρτιων hamartiōn (sins) and with the addition of δια του αιματος αυτου dia tou haimatos autou (through his blood) as in Colossians 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money See note on Colossians 1:9. [source]
First aorist middle indicative of ρυομαι ruomai old verb, to rescue. This appositional relative clause further describes God the Father‘s redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in Colossians 1:14-20, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a “reduced” picture of Christ. God rescued us out from (εκ ek) the power (εχουσιας exousias) of the kingdom of darkness (σκοτους skotous) in which we were held as slaves. [source]
In Christ as in Ephesians 1:7. This great sentence about Christ carries on by means of three relatives (εν ωι en hōi Colossians 1:14, ος hos Colossians 1:15, ος hos Colossians 1:18) and repeated personal pronoun (αυτος autos), twice with οτι hoti (Colossians 1:15, Colossians 1:19), thrice with και kai (Colossians 1:17, Colossians 1:18, Colossians 1:20), twice alone (Colossians 1:16, Colossians 1:20). [source]
The heavens Shall perish Future middle of απολλυμι apollumi Modern scientists no longer postulate the eternal existence of the heavenly bodies. But thou continuest This is what matters most, the eternal existence of God‘s Son as Creator and Preserver of the universe (John 1:1-3; Colossians 1:14.). Shall wax old First future passive indicative of παλαιοω palaioō from παλαιος palaios for which see Luke 12:33; Hebrews 8:13. [source]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29. [source]