Colossians 1:13–14
13 1:13He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 1:14in whom we have redemption, the forgiveness of sins.
Section Overview
Paul has called the Colossians to be thankful to the Father, who has acted on their behalf and has given them a portion “in the inheritance of the saints in light” (1:12). The apostle goes on to explain the nature of the Father’s gracious, saving actions more fully, with particular reference to the role of Christ. He thus provides a compact summary of the gospel, referred to earlier in the letter. This section functions as a distinct summary of God’s saving acts and as a natural transition between the preceding section of thanksgiving and prayer and the following Christological “hymn” of 1:15–20.
Section Outline
TABLE 3.1: Similarities between Colossians 1:14 and Ephesians 1:7
| Colossians 1:14 | Ephesians 1:7 |
|---|---|
| in whom we have redemption, the forgiveness of sins En hō echomen tēn apolytrōsin, tēn aphesin tōn hamartiōn |
in him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace En hō echomen tēn apolytrōsin dia tou haimatos autou, tēn aphesin tōn paraptōmatōn kata to ploutos tēs charitos autou |
Second, Paul declares that, in the Son, Christians (Paul again uses the inclusive first-person plural form “we”) have “redemption, the forgiveness of sins.” Paul shifts from the aorist tense to the present indicative “we have” (echomen). He thus offers two perspectives on the same reality: in verse 13 Paul describes salvation in its entirety; in verse 14 he describes the ongoing personal experience of Christians. The nature of this experience is described by the term “redemption,” followed by the phrase “the forgiveness of sins” to provide further clarification; these are not two experiences but one.
The language of “redemption” (apolytrōsin) picks up the reference to God’s rescue in verse 13 and “points to the exodus traditions as well as to the new exodus in Isaiah.”7 The word speaks of freedom achieved on behalf of one who was enslaved. But how does “the forgiveness of sins” relate to, and indeed explain, the theme of redemption? Paul uses the language of forgiveness of sins in connection with the work of Christ mainly in Colossians and Ephesians (Col. 1:14; 2:13; 3:13; Eph. 1:7; 4:32).8 David Pao comments, “This phrase points again to the new exodus tradition in Isaiah, where the word ‘forgiveness,’ also translated as ‘release,’ characterizes God’s eschatological deliverance of his people (Isa. 58:6; 61:1–2).”9 While the language of forgiveness of sins is sometimes used in connection with justification (cf. Rom. 4:7–8), the emphasis here appears to be on God’s act of releasing believers from the power of their own sinful choices that have enslaved them in the past. The result is an ongoing experience of freedom because the Son, in whom they are now found, has achieved that freedom for them through the cross (cf. Col. 2:13–15).
1 BDAG, s.v. ῾ρύομαι, italics original.
2 Moo, Letters to the Colossians and to Philemon, 106.
3 Cf. especially David Wenham, Paul: Follower of Jesus or Founder of Christianity? (Grand Rapids, MI: Eerdmans, 1995).
4 Cf. BDAG, s.v. βασιλεία.
5 Cf. BDAG, s.v. ἐξουσία.
6 Constantine R. Campbell, Colossians and Philemon: A Handbook on the Greek Text, BHGNT (Waco, TX: Baylor University Press, 2013).
7 Pao, Colossians and Philemon, 77.
8 Moo, Letters to the Colossians and to Philemon, 106.
9 Pao, Colossians and Philemon, 78.
Response
The gospel is the declaration of what God has done in Christ and how his work transforms human experience. Testimony of God’s gracious care and provision in the life of a believer is a valuable contribution to the task of presenting Jesus to the world. Christians should be careful to maintain an appropriate balance, as Paul does, between proclaiming the saving actions of God and delighting in the experience of freedom those actions have provided.
Christians must understand that they have been transferred from one domain to another. A fundamental spiritual transformation and relocation has taken place in their lives, whether or not they are conscious of it at any given time. They are not wavering between two domains, some days in one, some in another. They have been rescued and are under new authority.
Paul presents the definitive work of God as a rescue mission in which Christians have been delivered from hostile forces. The notion of needing rescue from the dominion of darkness may seem strange to Western readers. Yet people throughout the world find themselves enslaved in destructive behavior, such as the use of drugs or pornography, and are unable to escape on their own. They might not recognize the activity of evil and destructive spiritual beings, but the imprisonment is real nonetheless. In some parts of the world, however, such as much of Africa, there remains a distinct awareness of the realities of malevolent spiritual forces. In fact, openness to the reality of such beings can be problematic. People grow up with a fear of what the “ancestors” may do in their lives if they do not appease them by showing due respect in various important ceremonies and regular sacrifices. This can be a major problem even for those who have become Christians and confess Jesus as Lord. It is very important for Christians in regions where awareness of spiritual beings and realities is heightened to be very aware of Paul’s declaration of definitive rescue in Colossians.
The objective nature of both the Christian gospel and the Christian’s spiritual location as presented in Scripture are anchor-points when a believer’s feelings and circumstances cause uncertainty and doubt. But believers should also reflect on their personal experience of the objective victory that Christ has achieved. They know “redemption, the forgiveness of sins,” not simply at the moment of conversion, as if they must then manage as best they can on their own. Rather, believers’ union with Christ means that every moment of their lives from the time of conversion is one in which they experience the full significance of Christ’s completed work. It is essential that the objective and subjective aspects of redemption are not separated but are seen as part of an indivisible whole.